Wti 


I.I  l  IRARY 


University  of  California. 

Mi-  <  >  i  •■ 

Mrs.  SARAH  P.  WALSWORTH. 

Received  October,  1S04. 
essions  No.yjf$T£rJ„.      Class  No. 


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THE 


YOUNG  PREACHER'S  MANUAL, 


OR  A  COLLECTION  OF 


TREATISES  ON  PREACHING 


COMPRISING 


brown's  address  to  students 

in  divinity. 
fenelon's    dialogues    on    the 

eloquence  of  the  pulpit. 
olaude's  essay  on  the  composi- 


tion OF  A  SERMON,  ABRIDGED. 

GREGORY  ON  THE  COMPOSITION 
AND   DELIVERY  OF  A  SERMON. 

REYBAZ  ON  THE  ART  OF  PREACH- 
ING. 


WITH    A    LIST    OF    BOOKS. 


SELECTED  AND  REVISED 

By  EBENEZER  PORTER.  D.  D. 

\  \ 

BARTLET  PROF.  OF  SACRED  RHETORIC  IN  THEOL.  SEM.  ANDOVER. 


BOSTON 


PUBLISHED  BY  CHARLES  EWER, 
AND  FOR  SALE  AT  HIS  BOOKSTORE  NO.  51  CORNHILL. 

1819. 
FLAOO   4Mi  GOtTM).... PRINTERS. 


PC* 


S"7:TS/ 


DISTRICT  OF  MASSACHUSETTS,  TO  WIT  : 

DISTRICT  CLERK'S  OFFICE. 

Be  it  remembered,  that  on  the  fifteenth  day  of  March,  A.  d.  1819,  and  iu 
the  forty  third  year  of  the  independence  of  the  United  States  of  America,  Charles 
Ewer,  of  the  said  district,  has  deposited  in  this  office  the  title  of 'a  book,  the 
right  whereof  he  claims  as  proprietor,  in  the  words  following,  viz.-"  The  Young 
Preacher's  Manual,  or  a  collection  of  Treatises  on  Preaching ;  comprising 
Brown'3  Address  to  Students  in  Divinity,  Fenelon's  Dialogues  on  the  Eloquence 
of  the  Pulpit,  Claude's  Essay  on  the  Composition  of  a  Sermon,  abridged,  Greg- 
ory on  the  Composition  and  Delivery  of  a  Sermon,  Reybaz  on  the  Art  of  Preach- 
ing. With  a  List  of  Books.  Selected  and  revised  by  Ebenezer  Porter,  d.  d. 
Bartlet  Prof,  of  Sacred  Rhetoric  in  the  Theol.  Sem.  Andover. "  In  conformity 
to  the  act  of  the  congress  of  the  United  States  of  America  entitled  "  An  Act  for 
the  encouragement  of  learning,  by  securing  the  copies  of  maps,  charts  and  books, 
to  the  authors  and  proprietors  of  such  copie3  during  the  times  therein  mentioned  ; 
and  also  to  an  act,  entitled,  "  An  act  supplementary  to  an  act,  entitled,  An  act 
for  the  encouragement  of  learning,  by  securing  the  copies  of  maps,  charts  and 
books,  to  the  authors  and  proprietors  of  such  copies,  during  the  times  therein 
mentioned,  and  extending  the  benefits  thereof  to  the  arts  of  designing,  engrav- 
ing, and  etching  historical  and  other  prints." 

J.  W.  DAVIS,  \  %■;  °fth,e  **** 

'  \  ofjnassac/iuseits. 


PREFACE. 


1  he  work  of  the  Christian  preacher  is  doubtless* 
the  most  important,  that  can  be  committed  to  human 
hands.  But  while  the  influence  of  the  pulpit,  upon  the 
everlasting  interests  of  men,  is  generally  admitted  to  be 
a  subject  of  the  highest  concern,  the  peculiar  qualifica- 
tions, which  are  requisite  in  the  teachers  of  religion, 
seem  to  have  been  too  much  overlooked  by  writers 
of  our  times.  The  compiler  of  the  young  minister's 
companion,  which  was  published  a  few  years  ago,  per- 
formed an  invaluable  service  for  the  church.  The 
heavy  sale  of  that  book  is  to  be  accounted  for,  only  on 
the  supposition  that  our  rising  clergy  are  unacquainted 
with  the  excellence  of  its  contents.  But,  though  the 
principal  treatises  of  that  compilation,  are  perhaps  the 
best  that  were  ever  written,  on  the  subjects  which  they 
discuss ;  their  chief  design  is  to  form  the  character  of 
the  Christian  minister,  and  to  exhibit  the  principles  by 
which  he  ought  to  be  governed.  Still,  something  corres- 
ponding with  the  above  compilation,  in  its  general  char- 
acter, but  relating  directly  to  the  duties  of  the  pulpit, 
was    much   needed.      Some  of  the    best    treatises   on 


IV  PREFACE. 

preaching  can  hardly  be  obtained  of  booksellers,  and 
others  are  to  be  found  only  in  connexion  with  expensive 
works.  A  collection  of  these  treatises,  in  a  cheap  and 
convenient  form,  must  be  an  important  acquisition  to 
every  theological  student.  To  furnish  such  a  collection, 
is  the  design  of  the  young  preacher's  manual. 

The  excellent  John  Newton  has  well  remarked,  that 
"  a  preacher  is  not  to  be  made,  as  a  mechanic  makes  a 
table  or  a  chair."  His  heart  must  be  formed  by  divine 
grace.  So  far,  however,  as  intellectual  qualifications 
are  concerned,  they  must  be  cultivated,  as  in  other  hu- 
man attainments,  by  study,  and  a  practical  application 
of  the  best  rules  of  instruction.  Rules  on  preaching 
cannot  make  a  preacher  :  nor  can  Euclid's  Elements 
make  a  mathematician.  But  skill  in  any  art  or  science 
presupposes  acquaintance  with  its  elementary  princi- 
ples. Knowledge  of  the  Bible,  and  of  systematic  The- 
ology, is  essential  to  the  Christian  Teacher,  but  this  is 
not  sufficient.  He  may  possess  this,  and  yet  not  be 
qualified  to  write  or  speak  his  own  thoughts  in  a  per- 
spicuous and  interesting  manner.  "A  man  may  be  a 
good  lawyer,  and  yet  a  bad  pleader  ;  so  he  may  be  a 
good  divine,  and  yet  a  verv  indifferent  preacher" 

The  Compiler  of  this  manual  hopes  that  it  may 
render  some  important  aid  to  the  student,  in  his  prepar- 
ation for  the  sacred  office. 

The  address  to  students  in  divinity  was  written  by 
i  Ik;  Rev.  John  Brown  of  Haddington,  whose  character 
*>  a  minister  of  the  gospel  is  well  known  in  this  country. 


PREFACE. 


The  dialogues  on  eloquence  are  from  the  pen  of 
Fenelon,  in  whom  the  taste  of  a  fine  scholar  was  united 
with  the  piety  of  a  fervent  Christian.  Dr.  Doddridge 
speaking  of  this  work  of  the  Archbishop,  calls  it,  "  his 
incomparable  dialogues  on  eloquence,  which,  (he  says)  may 
God  put  it  into  the  hearts  of  our  preachers  often  and 
attentively  to  read." 

Fordyce,  in  his  art  of  preaching,  says  ;  "  If  you  want 
to  see  the  whole  machinery  and  apparatus  of  pulpit  el- 
oquence displayed,  in  the  completest  manner,  I  refer 
you  to  the  great  and  good  Prelate  of  Cambray's  Dia- 
logues on  that  subject ;  who  was  himself  the  justest 
critic,  and  one  of  the  best  models  of  eloquence,  that  I 
know."  And  Dr.  Williams,  speaking  of  this  work,  says, 
it  is  "deservedly  mentioned,  by  many  writers  of  emi- 
nence, with  a  sort  of  respect,  bordering  on  veneration." 

The  essay  on  the  composition  of  a  sermon,  was  writ- 
ten by  the  Rev.  John  Claude,  a  minister  of  the  Reform- 
ed French  church.  Robinson's  translation  of  it  is  ac- 
companied with  cumbersome,  and,  to  a  great  extent, 
illjudged  notes,  making  two  volumes,  octavo.  It  can 
scarcely  be  obtained  in  this  country,  except  in  connexion 
with  Simeon's  Skeletons,  in  five  volumes,  a  work,  which 
very  few  ministers  can  afford,  or  would  wish  to  purchase. 
It  is  here  given  in  a  form,  which  the  compiler  thinks 
preferable  to  that  of  Simeon  or  Williams. 

In  this  Essay,  and  in  the  two  following  articles, 
(though  they  are  by  no  means  to  be  regarded  as  per- 
fect,)   the   judicious   student   will    find   many   valuable 


VI  PREFACE. 

thoughts  on  preaching,  and  more,  it  is  presumed,  than 
can  be  found  elsewhere,  in  the  same  number  of  pages. 
It  is  only  necessary,  further  to  apprize  the  reader, 
that  t lie  marginal  notes,  in  Fenelon's  dialogues,  selected 
from  other  writers,  generally  confirming,  but  sometimes 
invalidating  the  opinions  of  that  celebrated  author,  are 
designed  to  furnish  a  more  ample  view  of  the  several 
topics  discussed,  than  is  contained  in  the  original  work. 

Theological  Seminary, 
Andover,  March,  17,  1819. 


CONTENTS. 


Page. 
Address  to  Students  in  Divinity,  by  Rev.  John  Brown       . 

Dialogues  on  the  Eloquence  of  the  Pulpit,  by  M.  Fenelon  29 

Extract  from  a  Letter  to  the  French  Academy,  by  the  same  183 

Essay  on  the  Composition  of  a  Sermon,  by  the  Rev.  John 

Claude 213 

Thoughts  on  the  Composition  and  Delivery  of  a  Sermon,  by 

Dr.  Gregory 355 

Letter  on  the  Art  of  Preaching,  by  M.  Reybaz     ....  401 

List  of  Books ,     .     .  423 


ADDRESS 


TO 


STUDENTS  OF  DIVINITY. 


MY    DEAR    PUPILS, 


While  I  have  been  occupied  in  instructing  you,  your 
consciences  must  bear  me  witness,  that  my  principal 
concern  was  to  impress  your  minds  with  the  great  things 
of  God.  Now,  when  I  am  gradually  stepping  into  the 
eternal  state,  to  appear  before  the  judgment-seat  of 
Christ,  permit  me  to  beseech  you,  as  you  wish  to  pro- 
mote his  honour,  and  the  eternal  salvation  of  your  own 
and  your  hearer's  souls, 

1.  See,  that  ye  be  real  Christians  yourselves..  I  now 
more  and  more  see,  that  nothing  less  than  real,  real 
Christianity,  is  fit  to  die  with,  and  make  an  appearance 
before  God.  Are  ye  then  indeed  "  born  again,  born 
from  above,  born  of  the  spirit  ?  created  in  Christ  Jesus 
unto  good  works  ?  new  creatures  in  Christ  Jesus,"  hav- 
ing "  all  old  things  passed  away,  and  all  things  become 
new?"  Are  ye  indeed  the  circumcision  which  "  worship 

God  in  the  spirit,  habitually  reading,  meditating,  pray- 

2 


10  ADDRESS    TO    STUDENTS. 

ing,  preaching,  conversing  with  your  hearts,  under  the 
influence  of  the  Holy  Ghost  ?     Have  you  no  "  confidence 
in  the   flesh,1'  no  confidence    in  your  self-righteousness, 
your  learning,  your  address,  your  care  and  diligence,  your 
gifts  and  graces  ;  but  being  emptied  of  self  in  every  form, 
are  you    "  poor  in  spirit,  less  than  the  least  of  all  saints," 
and  the  least  of  all  God's  mercies  ;  nay,  the  very  "  chief 
of  sinners"  in  your  own  sight  ?     Has  it  pleased  God  "  to 
reveal  his   Son  in"  you?    and  to   instruct  you    with  a 
strong  hand,  "  to  count  all  things  but  loss  for  the  excel- 
lency of  the  knowledge  of  Jesus  Christ  as  your  Lord, 
and  to  count  them  but  dung,  that  you  may  win  him,  and 
be  found  in  him,  not  having  your  own  righteousness,  but 
the  righteousness  which  is  of  God  by  faith,  and  to  know 
the  power  of  his  resurrection,  and  the  fellowship  of  his 
sufferings,   and  to  press  toward  the   mark  for  the  prize 
of  the  high  calling  of  God  in  Christ  Jesus  ?"     If  you  be, 
or  become,  graceless  preachers  or  ministers  of  the  gos- 
pel,  how  terrible  is  your  condition  !     If  you  open  your 
Bible,  the  sentence  of  your  redoubled  damnation  flashes 
into  your  conscience  from  every  page.     When  you  com- 
pose your  sermon,  you  but  draw  up  a  tremendous  indict- 
ment against  yourselves.     If  you   argue  against,   or  re- 
prove other   men's  sins,  you   but  aggravate  your  own. 
When  you  publish  the  holy  law  of  God,  you  but  add  to 
your  rebellion  against  it,  and  make  it  an  awful  witness 
against  your  treacherous  dissimulation.     If  you  announce 
its  threatenings,  and  mention  hell,  with  all  its  insupport- 
able torments,  you  but  involve  yourselves  in  it,  and  make 
yourselves  heirs  to  it  as  the  inheritance   appointed  you 
by  the   Almighty.     When  you  speak  of  Christ  and  his 
excellencies,  fulness,  love,  and  labours,  it  is  but  to  tram- 
ple him  under  your  feet.     If  you  take  his  covenant  and 


ADDRESS   TO    STUDENTS,  11 

gospel  into  your  mouth,  it  is  but  to  profane  them,  and 
cast  them  forth  to  be  trodden  under  foot  of  men.  If 
you  talk  of  spiritual  experiences,  you  but  do  despite  to 
the  Spirit  of  grace.  When  you  commend  the  Father, 
the  Son,  and  the  Holy  Ghost,  and  invite  sinners  to  new- 
covenant  fellowship  with  them,  you  but  treacherously 
stab  them  under  the  fifth  rib,  betray  them  with  a  kiss, 
and  from  your  heart  cry,  This  is  the  heir,  the  God, 
come  let  us  kill  him.  While  you  hold  up  the  glass  of 
God's  law  or  gospel  to  others,  you  turn  its  back  to  your- 
selves. The  gospel,  which  ye  preach  to  others,  is  hid, 
is  a  savour  of  death  unto  death  to  you,  the  vail  remain- 
ing on  your  hearts,  and  the  god  of  this  world  having 
blinded  your  minds.  Without  the  saving,  the  heart- 
transforming  knowledge  of  Christ  and  him  crucified,  all 
your  knowledge  is  but  an  accursed  puffier  up,  and  the 
murderer  of  your  own  souls.  And  unless  the  grace  of 
God  make  an  uncommon  stretch  to  save  you,  how  des- 
perate is  your  condition !  Perhaps  no  person  under 
heaven  bids  more  unlikely  to  be  saved,  than  a  graceless 
minister  ;  his  conscience  is  so  overcharged  with  guilt,  so 
seared  as  with  an  hot  iron,  and  his  heart  so  hardened 
by  the  abuse  of  the  gospel.  Alas !  my  dear  pupils, 
must  all  my  instructions,  all  the  strivings  of  the  Holy 
Ghost,  all  your  reading,  all  your  meditations,  all  your 
sermons,  all  your  evangelical  principles,  all  your  profes- 
sion, all  your  prayers,  as  traps  and  snares,  take  and  bind 
any  of  you,  hand  and  foot,  that,  as  "  unprofitable  ser- 
vants, you"  may  be  cast  into  "  outer  darkness,"  with 
all  the  contents  of  your  Bible  and  other  books,  all  your 
gifts  and  apparent-like  graces,  as  it  were,  inlaid  in  your 
consciences,  that,  like  fuel  or  oil,  they  may  for  ever  feed 
the  flames  of  God's  wrath  upon  your  souls  !     After  be- 


12  ADDRESS    TO    STUDENTS. 

ing  set  for  a  time  at  the  gate  of  heaven,  to  point  others 
into  it,  after  prophesying  in  Christ's  name,  and  wasting 
yourselves  (o  show  others  the  way  of  salvation,  and  to 
li-ht  up  the  friends  of  our  Redeemer  to  their  heavenly 
rest,  must  your  own  lamp  go  out  in  everlasting  darkness, 
and  ye  he  bidden,  "  Depart  from  me,  I  never  knew  you, 
ye  workers  of  iniquity?"  Must  I — must  all  the  churches 
behold  you  at  last  brought  forth  and  condemned  as 
arch-traitors  to  our  Redeemer  ?  Must  you,  in  the  most 
tremendous  manner,  for  ever  sink  into  the  bottomless 
pit,  under  the  weight  of  the  blood  of  the  great  God,  our 
Saviour  ;  under  the  weight  of  murdered  truths,  murder- 
ed convictions,  murdered  gifts,  murdered  ministrations 
of  the  gospel,  and  murdered  souls  of  men! 

2.  Ponder  much,  as  before  God,  what  proper  fur- 
lMTURE  you  have  for  the  ministerial  work,  and  labour  to 
increase  it.  To  him  that  hath  shall  be  given.  Has  Je- 
ous  bestowed  on  you  the  Holy  Ghost  ?  What  distinct 
knowledge  have  you  of  the  mysteries  of  the  kingdom  ? 
What  aptness  have  you  to  teach,  bringing  out  of  the 
good  treasure  of  your  own  heart  "  things  new  and  old  ?" 
What  ability  to  make  the  deep  mysteries  of  the  gospel 
plain  to  persons  of  weak  capacities,  and  to  represent 
things  delightful  or  terrible  in  a  proper  and  affecting 
manner?  What  proper  quickness  in  conceiving  divine 
things  ;  and  what  rooted  inclination  to  study  them,  as 
persons  devoted  to  matters  of  infinite  importance? 
What  peculiar  fitness  have  you  for  the  pulpit,  qualify- 
ing you,  in  a  plain,  serious,  orderly,  and  earnest  manner, 
to  screw  the  truths  of  God  into  the  consciences  of  your 
hearers  ?  With  what  stock  of  self-experienced  truths 
and  texts  of  inspiration  did,  or  do  you  enter  on  the  min- 

•rial  work?     Of  what  truths,   relative   to  the  law  of 


ADDRESS    TO    STUDENTS.  13 

God  ;  or  relative  to  sin,  Satan,  or  the  desertions  and  ter- 
rors of  God,  has  your  soul  not  only  seen  the  evidence, 
but  felt  the  power  ?     What  declarations,  promises,  of- 
fers, and  invitations,  of  the  glorious  gospel,  have  ye,  witl. 
joy  and  rejoicing  of  heart,  found  and  eaten,  and  there;' 
tasted  and  seen   that  God   is  good  ?     Of  what  inspical 
truths  and  texts  can  you  say,  "Even  so  we  have  believ- 
ed, and  therefore  we  speak  :"   what  we  have  seen  and 
heard  with  the  Father,  and  tasted  and  handled  of  the 
word  of  life,  that  we  declare  unto  you.     Thrice  happy 
preacher,  whose    deeply-experienced  heart  is,   next  to 
his  Bible,  his  principal  note-book ! 

3.  Take  heed  that  your  call  from  Christ  and  his 
Spirit  to  your  ministerial  work  be  not  only  real,  but 
evident.  Without  this  you  can  neither  be  duly  excited 
nor  encouraged  to  your  work  ;  nor  hope,  nor  pray  for  di- 
vine success  in  it ;  nor  bear  up  aright  under  the  difficul- 
ties you  must  encounter,  if  you  attempt  to  be  faithful. 
If  you  run  unsent  by  Jesus  Christ  and  his  Spirit,  not- 
withstanding the  utmost  external  regularity  in  your  li- 
cense, call,  and  ordination,  you,  in  the  Avhole  of  your  min- 
istrations, must  act  the  part  of  a  sacrilegious  thief  and 
robber,  a  pretended  and  treacherous  ambassador  for 
Christ  and  his  Father,  and  a  murderer  of  men's  souls, 
not  profiting  them  at  all.  What  direction — what  sup- 
port— what  assistance — what  encouragement — what  re- 
ward, can  you  then  expect  ?  Ponder,  therefore,  as  be- 
fore God :  Have  you  taken  this  honour  to  yourselves  ? 
or,  Were  ye  called  of  God,  as  was  Aaron  ?  Has  Jesus 
Christ  sent  you  to  preach  the  gospel,  and  laid  upon  you 
a  delightful  and  awful  necessity  to  preach  it  ?  While 
he  powerfully  determined  you  to  follow  providence,  and 
avoid  every  selfish  and  irregular  step  towards  entrance 


14  ADDRESS    TO    STUDENTS. 

into  the  office,  as  a  mean  of  eating  a  piece  of  bread,  or 
enjoying  carnal  ease  or  honour,  did  he  breathe  on  you, 
v  and  cause  you  to  receive  the  Holy  Ghost ;  filling  you 
li«with  deep  compassion  to  the  perishing  souls  of  men,  and 
res  deep  sense  of  your  own  unfitness  for  such  arduous 
Tiidork,  and  fervent  desire,  that  if  the  Lord  were  willing 
to  use  you  as  instruments  of  winning  souls,  he  would 
sanctify  you,  and  make  you  meet  for  his  work  ?  Per- 
haps, providentially  shut  out  from  other  callings,  to 
which  you  or  your  parents  inclined,  did  you,  in  your  ed- 
ucation, go  up  "  bound  in  the  Spirit"  by  the  love  of 
Christ  burning  in  your  hearts,  and  constraining  you 
cheerfully  to  surrender  yourselves  to  poverty,  reproach, 
and  hatred  of  men,  for  promoting  his  name  and  honour, 
and  the  salvation  of  men  in  the  world?  What  oracles 
of  God,  powerfully  impressed  on  your  soul,  have  directed 
and  encouraged  you  to  his  work  ?  Know  you  in  what 
form  Jesus  Christ  gave  you  your  commission  ?  Whether 
to  "  open  the  eyes  of  the  Gentiles,  and  turn  them  from 
darkness  to  light,  and  from  the  power  of  Satan  unto 
God  ;  that  they  may  receive  forgiveness  of  sins,  and  an 
inheritance  among  them  who  are  sanctified  by  faith"  in 
him : — Or  to  "  go  make  the  heart  of  this  people  fat, 
their  ears  heavy,"  and  to  "  shut  their  eyes  ?" 

4.  See  that  your  end  in  entering  into,  or  executing 
your  office,  be  single,  and  disinterested.  Dare  you  appeal 
to  Him,  whose  eyes  are  "as  a  flame  of  fire,"  and  wrho 
"  searcheth  the  hearts  and  trieth  the  reins,"  to  give  to 
every  man  according  to  his  works,  that  you  never  in- 
clined to  be  put  into  the  priest's  office,  that  you  might 
f*  eat  a  piece  of  bread,  and  look  every  one  for  his  gain 
from  his  quarter  ;"  that  ye  "  seek  not  great  things  for 
s  ourselves  ;"  that  ye  "covet  no  man's  silver,  gold,"  or 


ADDRESS   TO    STUDENTS.  15 

"apparel  j"  that  ye  seek  not  men's  property,  but  '•  them- 
selves, that  you  may  win  them  to  Christ  for  their  eter- 
nal welfare ;"  that  ye  seek  not  your  own  honour,  ease, 
or  temporal  advantage,  but  the  things  of  Christ  and  his 
people  ;  that  ye  "  seek  not  honour"  or  "  glory  of  men," 
but  the  honour  of  Christ  and  his  Father,  in  the  eternal 
salvation  of  souls ;  and  have  determined  to  prosecute 
this  end  through  whatever  distress  or  danger  the  Lord 
may  be  pleased  to  lay  in  your  way  ? 

5.  See  that  your  minds  be  deeply  impressed  with 
the  nature,  extent,  and  importance  of  your  ministerial 
work  ;  that  therein  it  is  required  of  you,  as  "  ambassa- 
dors for  Christ,"  as  "  stewards"  of  the  mysteries  and 
manifold  grace  of  God — "  to  be  faithful ;"  to  serve  the 
Lord  with  your  spirit,  and  with  much  humility  in  the 
gospel  of  his  Son ;  to  testify  repentance  towards  God, 
and  faith  towards  our  Lord  Jesus  Christ,  not  keeping 
back,  or  shunning  to  declare  every  part  of  the  counsel 
of  God,  or  any  profitable  instruction,  reproof,  or  encour- 
agement; and,  not  moved  with  any  reproach,  persecu- 
tion, hunger,  or  nakedness ;  to  be  ready,  not  only  to  be 
bound,  but  to  die  for  the  name  of  the  Lord  Jesus,  in 
order  to  finish  your  course  with  joy.  Bearing  with  the 
infirmities  of  the  weak,  and  striving  together  in  prayer, 
that  the  word  of  the  Lord  may  have  free  course,  and 
be  glorified,  and  your  messages  provided  by  God,  and 
made  acceptable  to  your  hearers,  you  must  labour  with 
much  fear  and  trembling,  determined  to  know,  to  glory 
in,  and  make  known,  nothing  but  Jesus  Christ  and  him 
crucified;  preaching  the  gospel,  "not  with  enticing 
words  of  man's  wisdom,"  as  men  pleasers,  but  with 
great  plainness  of  speech,  in  demonstration  of  the  Spirit, 
and  with  power ;  speaking  the  things  which  are  freely 


16  A&&RES9   To   STUDENTS. 

given  you  by  God,  not  in  the  words  which  man's  wisdom 
teaches,  but  in  "  words  which  the  Holy  Ghost  teaches  ;" 
comparing  spiritual  things  with  spiritual,  as  having 
the  mind  of  Christ,  always  triumphing  in  Him,  and  mak- 
ing manifest  the  savour  of  the  knowledge  of  him  in 
every  place,  that  you  may  be  a  sweet  savour  of  Christ 
in  them  who  are  saved,  and  in  them  who  perish ;  as  of 
sincerity,  as  of  God,  in  the  sight  of  God  speaking  in 
Christ,  and  through  the  mercy  of  God,  not  fainting,  but 
renouncing  the  hidden  things  of  dishonesty  ;  not  walk- 
ing in  craftiness  nor  handling  the  wrord  of  God,  deceit- 
fully, or  corrupting  the  truth,  but  manifesting  the  truth 
to  every  man's  conscience,  as  in  the  sight  of  God ;  not 
preaching  yourselves,  but  Christ  Jesus  the  Lord,  and 
yourselves  servants  to  the  church  for  his  sake,  alway 
bearing  about  his  dying,  that  his  life  may  be  manifested 
in  you  ;  and  knowing  the  terror  of  the  Lord,  and  deeply 
impressed  with  the  account,  which  you  and  your  hearers 
must  give  to  him  of  your  whole  conduct  in  the  day  of 
judgment,  awed  by  his  infinite  authority,  constrained  and 
inflamed  by  his  love,  you  must  persuade  men,  beseech- 
ing them  to  be  reconciled  unto  God,  and  making  your- 
selves manifest  to  God,  and  to  their  conscience  ;  and,  as 
their  edification  requires,  changing  your  voice,  and  turn- 
ing yourselves  every  way,  and  becoming  all  things  to  all 
men,  in  order  to  gain  them  to  Christ;  jealous  over  them 
with  a  godly  jealousy,  in  order  to  espouse  them  to  him, 
as  chaste  virgins,  travelling  in  birth,  till  he  be  formed  in 
their  hearts.  You  must  take  heed  to  your  ministry, 
which  you  have  received  in  the  Lord,  that  you  may  ful- 
fil it ;  stir  up  the  gifts,  Avlnch  were  given  you  ;  give  your- 
selves wholly  to  reading,  exhortation,  and  doctrine  ;  and 
perscveringly  take  heed  to  yourselves,  and  to  the  doc- 


ADDRESS    TO    STUDENTS.  4  1 

trine  which  you  preach,  that  you  may  save  yourselves 
and  them  that  hear  you ;  watching  for  their  souls,  as 
they  who  do  and  must  give  an  account  for  them  to  God  : 
rightly  dividing  the  word  of  truth,  and  giving  every  man 
his  portion  in  due  season ;  faithfully  warning  every  man 
with  tears,  night  and  day,  teaching  every  man,  particu- 
larly young  ones,  and  labouring  to  present  every  man 
perfect  in  Christ  Jesus  ;  and  warring,  not  after  the  flesh, 
nor  with  carnal  weapons,  but  with  such  as  are  mighty 
through  God  to  the  pulling  down  of  strong  holds,  and 
casting  down  imaginations,  and  subduing  every  thought 
and  affection  to  the  obedience  of  Christ.  Having  him 
for  the  end  of  your  conversation,  and  holding  fast  the 
form  of  sound  words  in  faith,  and  in  love  to  him,  not  en- 
tangling yourselves  with  the  affairs  of  this  life,  nor 
ashamed  of  the  Lord  or  of  his  cause  or  prisoners,  but 
ready  to  endure  hardships  as  good  soldiers  of  Jesus 
Christ,  and  to  endure  all  things  for  the  elect's  sake,  that 
they  may  obtain  salvation  with  eternal  glory;  ye  must 
go  forth  without  the  camp,  bearing  his  reproach,  and. 
exposed  as  spectacles  of  sufferings  to  angels  and  men ; 
must  not  faint  under  your  tribulations,  but  feed  the  flock 
of  God,  which  he  has  purchased  with  his  own  blood,  and 
over  which  the  Holy  Ghost  has  made  you  overseers  : 
preaching  the  word  in  season  and  out  of  season,  reprov- 
ing, rebuking,  and  exhorting  with  all  long-suffering  and 
doctrine  ;  taking  the  oversight  of  your  people,  not  by 
constraint,  but  willingly,  not  for  filthy  lucre  of  worldly 
gain,  or  larger  stipends,  but  of  a  ready  mind;  neither  as 
being  lords  over  God's  heritage,  but  as  examples  to  the 
flock,  exercising  yourselves  to  have  a  conscience  void  of 
offence  towards  God  and  towards  man  ;  having  a  good 
conscience,  willing  in  all  things  to  live  honestly,  exer- 

3 


18  1DDRESS    TO    STl'DEVJ 

ciscd  to  godliness,  kindly  affectioned,  disinterested,  holy, 
just,  and  tmblameable,  prudent  examples  of  the  believer 
in  conversation,  in  charity,  in  faith  and  purity,  fleeing 
youthful  lusts,  and  following  after  righteousness,  peace, 
faith,  charity ;  not  striving,  but  being  gentle  unto  all  men  ; 
in  meekness,  instructing  them  who  oppose  themselves ; 
avoiding  foolish  and  unlearned  questions,  and  old  wives 
fables,  fleeing  from  perverse  disputings  and  worldly 
mindedness,  as  most  dangerous  snares ;  and  following 
after  righteousness,  godliness,  faith, love,  patience,  meek- 
ness ;  fighting  the  good  fight  of  faith,  and  laying  hold  on 
eternal  life  ;  keeping  your  trust  of  gospel  truth  and  min- 
isterial office,  and  without  partiality  or  precipitancy, 
committing  the  same  to  faithful  men,  who  may  be  able 
to  teach  others ;  and,  in  fine,  faithfully  labouring,  in  the 
Lord,  to  try,  and  confute,  and  censure  false  teachers ; 
publicly  rebuke  or  excommunicate  open  transgressors, 
restore  such  as  have  been  overtaken  in  a  fault  in  the 
spirit  of  meekness,  and  having  compassion  on  them,  to 
pull  them  out  of  the  fire,  hating  even  the  garment  spot- 
ted by  the  flesh,  and  never  conniving  at,  or  partaking 
with  any  in  their  sins.  Who  is  sufficient  for  these 
things  ?  May  your  sufficiency  be  of  God  ;  and  as  youi 
days  are,  so  may  your  strength  be. 

6.  Sec  that  ye  take  heed  to  your  spirits,  that  ye 
deal  not  treacherously  with  the  Lord.  In  approaching 
to,  or  executing  the  ministerial  office,  keep  your  hearts 
with  all  diligence  ;  for  out  of  it  are  the  issues  of  eternal 
life,  or  death  to  yourselves  and  others.  Building  up 
yourselves  in  your  most  holy  faith,  and  praying  in  the 
Holy  Ghost,  keep  yourselves  in  the  love  of  God,  looking 
for  the  mercy  of  our  Lord  Jesus  Christ  unto  eternal  life. 
If  you  do  not  ardently  love  Christ,  how  can  you  faith- 


ADDRESS    TO    STUDENTS.  19 

fully  and  diligently  feed  his  lambs — his  sheep?  Alas! 
how  many  precious  sermons,  exhortations,  and  instruc- 
tions are  quite  marred  and  poisoned  by  coming  through 
the  cold,  carnal,  and  careless  heart  of  the  preacher,  and 
being  attended  with  his  imprudent,  untender,  and  luke- 
warm life  ?  If  you  have  not  a  deep-felt  experience  of 
the  terrors  of  the  Lord,  of  the  bitterness  of  sin,  vanity 
of  this  world,  and  importance  of  eternity,  and  of  the 
conscience-quieting  and  heart-captivating  virtue  of  Je- 
sus' bleeding  love,  how  can  you  be  duly  serious  and 
hearty  in  preaching  the  gospel  ?  If,  all  influenced  by  a- 
predominate  love  to  Christ,  your  heart  be  not  fixed  on 
everlasting  things,  and  powerfully  animated  to  an  eager 
following  of  peace  and  holiness,  how  can  you,  without 
the  most  abominable  treachery,  declare  to  men  their 
chief  happiness,  and  the  true  method  of  obtaining  it  ? 
If  your  graces  be  not  kept  lively,  your  loins  girt,  and 
your  lamps  burning,  all  enkindled  by  the  heart-constrain- 
ing love  of  Christ,  how  cold,  how  carnal,  and  blasted 
must  your  sacred  ministrations  be  ?  If  your  work,  as 
ambassadors  of  Christ,  be  to  transact  matters  of  ever- 
lasting importance  between  an  infinite  God  and  immor- 
tal, but  perishing,  souls  of  men ;  if  the  honours  and  pri- 
vileges of  it  be  so  invaluable,  what  inexpressible  need 
have  you  of  habitual  dependence  on  Christ  by  a  lively 
faith?  What  self-denial,  what  ardent  love  to  Christ 
and  his  Father,  what  disinterested  regard  to  his  honour, 
what  compassion  to  souls,  what  prudence,  what  faithful- 
ness and  diligence,  what  humility  and  holy  zeal,  what 
spirituality  of  mind  and  conversation,  what  order,  what 
plainness,  what  fervour,  what  just  temperature  of  mild- 
ness and  severity,  is  necessary  in  every  part  of  it !  If, 
while  you  minister-. in  holy  things,  your  lusts  prevail  and 


20  ADDRESS    TO    STl  !>!. N  I  3. 

are  indulged,  you  have  less  of  real  or  lively  Christianity 
ihan  the  most  weak  and  uncircumspcct  saints  under 
your  charge;  if  your  evil  heart  of  unbelief  fearfulh 
Carry  you  off  from  the  living  God,  and  you  can  live  un- 
concerned while  the  powerful  and  sanctifying  presence 
of  God  is  with-hcld  from  yourselves  or  your  ilocks  ;  how 
sad  is  your  and  their  case  !  If  your  indwelling  pride  be 
allowed  to  choose  your  company,  your  dress,  your  vic- 
tuals, nay,  your  text,  your  subject,  your  order,  your  lan- 
guage ;  if  it  be  allowed  to  indite  your  thoughts,  and,  to 
the  reproach  and  blasting  of  the  gospel  of  Christ,  to 
deck  your  sermon  with  tawdry  ornaments  and  fancies, 
as  if  it  were  a  stage-play  ;  to  blunt  and  muffle  up  his 
sharp  arrows  with  silken  smoothness  and  swollen  bom- 
bast ;  if  it  be  allowed  to  kindle  your  fervour,  and  form 
your  looks,  your  tone,  your  action ;  or  to  render  you  en- 
raptured or  self-conceited,  because  of  subsequent  ap- 
plause ;  or  sad  and  provoked,  because  your  labours  are 
contemned,  how  dreadful  is  your  danger  and  that  of 
vour  hearers  !  How  can  ministerial  labours,  originating 
in  pride,  spurred  on  by  the  fame  of  learning,  diligence, 
or  holiness,  hurt  the  interests  of  Satan,  from  whose  in- 
fluence they  proceed.  If  pride  be  allowed  to  cause  you 
to  envy  or  wound  the  characters  of  such  as  differ  from, 
or  outshine  you,  or  to  make  you  reluctant  to  Christian 
reproof  from  your  inferiors,  how  fearful  is  your  guilt 
and  danger!  Pride  indulged  is  no  more  consistent  with 
a  Christian  character,  than  drunkenness  and  whoredom. 
If  you  take  up  or  cleave  to  any  principle  or  practice  in 
religion,  in  the  way  of  factious  contention,  how  abomina- 
ble to  God  is  the  -'sower  of  discord  among  brethren!" 
If  you  undervalue  the  peace  and  prosperity  of  the 
Church  of  Christ,  and  cur1,  not  afflicted  with  her  in  all 


ADDRESS    TO    STUDENTS.  21 

hdY  afflictions,  how  cruel  and  unchrist-like  your  conduct ! 
If,  in  justly  proving  your  opponents  deceivers  and  blas- 
phemers, you,  by  your  angry  manner,  plead  the  cause 
of  the  devil,  will  God  accept  it  as  an  offering  at  your 
hands  ?  If  you  are  slothful  in  studying  or  declaring  the 
truths  of  Christ ;  if,  to  save  labour  or  expense,  you  are 
inactive  or  averse  to  help  such  as  have  no  fixed  minis- 
trations, or  to  contrive  or  prosecute  projects  for  advan- 
cing the  kingdom  of  Christ,  and  promoting  the  salvation 
of  men,  how  great  is  your  baseness,  how  dreadful  your 
hazard  ?  Think,  as  before  God,  did  Jesus  Christ  fur- 
nish you  for,  and  put  you  into  the  ministry,  that  you 
might  idle  away,  or  prostitute  your  devoted  time,  tear 
his  church,  conceal  or  mangle  his  truths,  betray  his  in- 
terests, or  starve  and  murder  the  souls  of  men  ?  Are 
not  your  people  the  "  flock  of  God,  which  he  purchased 
with  his  own  blood  ?"  Will  you  then  dare  to  destroy 
his  peculiar  property  and  portion,  and  attempt  to  frus- 
trate the  end  of  his  death  ?  Did  Jesus  die  for  men's 
souls  ?  And  will  you  grudge  a  small  labour  or  expense 
to  promote  his  honour  in  their  eternal  salvation  ?  If 
the  Son  of  God  was  crucified  for  men,  crucified  for  you, 
will  you  refuse,  through  his  Spirit,  to  crucify  your  sel- 
fishness, your  pride,  your  sloth,  your  worldly  and  covet- 
ous disposition,  in  order  to  save  yourselves,  and  them 
that  hear  you.  While  your  own  salvation,  and  the  sal- 
vation of  multitudes,  are  so  deeply  connected  with  your 
faithfulness  and  diligence,  while  the  powers  of  hell  and 
earth  so  set  themselves  in  opposition  to  your  work,  that, 
in  your  falls,  they  may  triumph  over  Christ,  your  Mas- 
ter, and  his  church;  while  so  many  eyes  of  God,  angels, 
and  men  are  upon  you,  why  do  you  ever  think  or  speak 
of  eternal  things,  of  heaven  and  hell,  of  Jesus'  persoiu 


22  ADDRESS    TO    STDDEM> 

nlliccs.  righteousness,  love,  and  free  sahation,  without 
the  most  serious  and  deep  impression  of  their  impor- 
tance ?  While  perhaps  you  preach  your  last  sermon, 
and  have  before  you  and  on  every  hand  of  you,  hundreds 
or  scores  of  perishing  souls,  suspended  over  hell  by  the 
frail  thread  of  mortal  life,  not  knowing  what  a  day  or 
an  hour  may  bring  forth  ;  souls  already  in  the  hands  of 
I  he  devil,  and,  as  it  were,  just  departing  to  be  with  him 
in  the  lake,  which  burns  with  fire  and  brimstone ;  souls 
already  slain  by  the  gospel  of  our  salvation  blasted  and 
cursed  to  them,  partly  by  your  means,  why  do  not  tears 
of  deep  concern  mingle  themselves  with  every  point  you 
study,  every  sentence  you  publish  in  the  name  of  Christ  ? 
When  multitudes  of  your  hearers,  some  of  them  never 
to  hear  you  more,  and  just  leaping  off  into  the  depths 
of  hell,  are,  in  respect  of  their  needs,  crying  with  an  ex- 
ceeding bitter  cry,  Minister,  help,  help,  wc  perish,  we  ut- 
terly perish,  -pluck  the  brand  out  of  the  burning  fiery  fur- 
nace ;  why  spend  your  devoted  time  in  idle  visits,  mod- 
ifying converse,  useless  reading,  or  unnecessary  sleep  ? 
What,  if  while  you  are  so  employed,  some  of  your  hear- 
ers drop  into  eternal  flames,  and  begin  their  everlasting 
cursing  of  you  for  not  doing  more  to  promote  their  sal- 
vation ?  When  Jesus  arises  to  require  their  blood  at 
your  hand,  how  accursed  will  that  knowledge  appear, 
which  was  not  improved  for  his  honour  who  bestowed 
it!  that  ease,  which  issued  in  the  damnation  of  multi- 
tudes! that  conformity  to  the  world  which  permitted, 
or  that  unedifying  converse  which  encouraged  your 
hearers  to  sleep  into  hell  in  their  sins!  that  pride  or 
luxury,  which  restrained  your  charity,  or  disgracefully 
plunged  you  into  debt!  Since,  my  dear  pupils,  all  the 
truths  of  God,   all  the  ordinances  and  privileges  of  his 


ADDRESS    TO    STUDENTS.  23 

church,  the  eternal  salvation  of  multitudes,  and  the  infi- 
nitely precious  honour  of  Jesus  Christ  and  his  Father, 
as  connected  with  the  present  and  future  ages  of  time, 
are  intrusted  to  you,  how  necessary,  that,  like  Jesus, 
your  Master,  you  should  be  faithful  in  all  things  to  him 
who  appointed  you  ?  If  you  do  the  work  of  our  Lord 
deceitfully,  in  what  tremendous  manner  shall  your  par~ 
ents,  who  devoted  and  educated  you  for  it ;  your  teachers, 
who  prepared  you  for  it;  the  seminaries  of  learning,  in 
which  you  received  your  instruction ;  the  years,  which 
you  spent  in  your  studies ;  all  the  gifts  which  were  be- 
stowed upon  you;  all  the  thoughts,  words,  and  Avorks  of 
God  in  the  redemption  of  men;  all  the  oracles,  com- 
mands, promises,  and  threatenings  of  God,  Avhich  direct, 
inculcate,  or  enforce  your  duty ;  all  the  examples  of  Je- 
sus Christ,  and  all  his  apostles,  prophets,  and  faithful 
ministers  ;  all  the  leaves  of  your  Bible,  all  the  books  of 
your  closet,  all  the  engagements  you  have  come  under, 
all  the  sermons  which  you  preach,  all  the  instructions, 
which  you  tender  to  others,  all  the  discipline,  which  you 
exercise,  all  the  maintenance,  which  you  receive,  all  the 
honours,  which  you  enjoy  or  expect ;  all  the  testimonies, 
which  you  give  against  the  negligence  of  parents,  mas- 
ters, ministers,  or  magistrates  ;  all  the  vows  and  resolu- 
tions, which  you  have  made  to  reform,  and  all  the  prayers, 
which  you  have  presented  to  God  for  assistance  or  suc- 
cess, rise  up  against  you  as  witnesses,  in  the  day  of  the 
Lord ! 

7.  See  that  ye,  as  workmen,  who  need  not  be  asham- 
ed, earnestly  labour  rightly  to  divide  the  word  of  truth, 
according  to  the  capacities,  necessities,  and  particular 
occasions  of  your  hearers,  giving  every  one  of  them  their 
portion  in  due  season.     Never  make   your   own  case, 


24  ADDRESS?    TO    STUDENTS. 

your  inclination  or  honour,  but  the  need  of  soul-,  and 
the  glory  of  Christ,  the  regulator  in  your  choice  of  sub- 
jects. Labour  chiefly  on  the  principal  points  of  religion,- 
to  bring  down  the  fundamental  mysteries  of  the  gospel 
to  the  capacities  of  your  hearers,  and  inculcate  on  their 
consciences  the  great  points  of  union  to  and  fellowship 
with  Christ,  regeneration,  justification,  and  sanctification, 
these  will  require  all  your  grace,  learning,  and  labour. 
Never  aim  at  tickling  the  ears  or  pleasing  the  fancies  of 
your  hearers;  but  at  convincing  their  consciences,  en- 
lightening their  minds,  attracting  their  affections,  and 
renewing  their  wills ;  that  they  may  be  persuaded  and 
enabled  to  embrace  and  improve  Jesus  Christ,  as  freely 
offered  to  them  in  the  gospel,  for  wisdom,  righteousness, 
sanctification,  and  redemption.  Labour  to  preach  the 
law  as  a  broken  covenant,  the  gospel  of  salvation,  and 
the  law  as  a  rule  of  life,  not  only  in  their  extensive  mat- 
ter, but  also  in  their  proper  order  and  connexion.  It 
is  only  when  they  are  properly  connected,  that  the  pre- 
cious truths  of  God  appear  in  their  true  lustre  and  glory. 
It  is  at  your  infinite  hazard,  and  the  infinite  hazard  of 
them  that  hear  you,  if  you,  even  by  negligence,  either 
blend  or  put  asunder  that  law  and  gospel,  which  Jesus 
Christ  has  so  delightfully  joined  together.  No  where 
is  it  more  necessary  to  take  heed,  than  in  preaching  up 
the  duties  of  holiness.  Let  all  be  founded  in  union  to 
and  communion  with  Christ,  all  enforced  by  the  pattern, 
love,  righteousness,  and  benefits  of  Christ. 

3.  You  have  stated  yourselves  public  witnesses  for 
Jesus  Christ,  who  profess  to  adhere  1o,  and  propagate 
his  injured  truths,  and  to  commemorate  with  thankful- 
ness the  remarkable  mercies,  which  he  has  bestowed  on 
our  church  and  nation,  and  to  testify  against,  and  moun< 


ADDRESS    TO    STUDENTS.  25 

over  our  own  and  our  father's  fearful  backslidings  from 
that  covenanted  work  of  reformation   once  attained  in 
our  land.     See  that  ye  be  judicious,  upright,  constant, 
and  faithful  in  your  profession.      I  now  approach  death, 
heartily  satisfied  with  our  excellent  Westminister  CW 
fession  of  Faith.,  Catechisms,  and  Form  of  church-govern-, 
ment,  and  cordially  adhering  to  these  Covenants,  by  which 
our  fathers  solemnly  bound  themselves  and  their  poster- 
ity to   profess    the  doctrines,   and   practise   the   duties 
therein  contained.     I  look  upon  the  Secession  as  indeed 
the  cause  of  God,  but  sadly  mismanaged  and  dishonoured 
by  myself  and  others.     Alas  !  for  that  pride,  passion, 
selfishness,  and  unconcern  for  the  glory  of  Christ,    and 
spiritual   edification   of  souls,  which  has  so  often  pre- 
vailed !     Alas  !  for  our  want  of  due  meekness,  gentle- 
ness, holy  zeal,  self-denial,  hearty  grief  for  sin,  compas- 
sion to  souls   in  immediate  connexion  wjth  us,  or  left  in 
the  established  church,  which  became  distinguished  wit- 
nesses for  Christ.     Alas  !  that  we  did  not  chiefly  strive 
to  pray  better,  preach  better,  and  live  better  than  our  neigh- 
bours.    Study  to  see  every  thing  with  your  own  eyes, 
but  never  indulge  an  itch  after  novelties  :  most  of  those, 
which  are  now  esteemed  such,  are  nothing  but  old  errors, 
which  were  long  ago  justly  refuted,  varnished  over  Avith 
some  new   expressions.     Never,   bv   your   peevishness, 
contentions,  eagerness  about  worldly  things,  or  the  like, 
make  others  think  lightly  of  the  cause  of  God  among 
your  hands.      If  I  mistake  not,  the  churches  are  enter- 
ing into  a   fearful  cloud  of  apostacy  and  trouble.     But 
he  that  endures  to  the  end  shall  be  saved.     Be  ye  faith- 
ful unto  the  death,  and  Christ  shall  give  you  a  crown  of 
life.     But  if  any  man  draw  back.  God's  soul  shall  have 
no  pleasure  in  him. 

1 


26  ADDRESS    TO    STUDENTS. 

9.  Always  improve  and  live  on  that  blessed  encour- 
agement, which  is  offered  to  you  as  Christians  and  min- 
isters in  the  gospel.  Let  all  your  wants  be  on  Christ. 
"  My  God  shall  supply  all  your  need  according  to  his 
riches  in  glory  by  Christ  Jesus."  Cast  all  your  cares  on 
him,  for  he  careth  for  you.  Cast  all  your  burdens  on 
him,  and  he  will  sustain  you.  If  your  holy  services, 
through  your  mismanagement,  occasion  your  uncommon 
guilt,  his  blood  "  cleanseth  from  all  sin."  You  have  an 
"  Advocate  with  the  Father,  Jesus  Christ  the  righteous, 
who  is  the  propitiation  for  your  sins."  If  you  be  often 
difficulted  how  to  act,  he  hath  said,  "  The  meek  will  he 
guide  in  judgment  :  the  meek  will  he  teach  his  way.  I 
will  instruct  thee  and  teach  thee  in  the  way,  which  thou 
shalt  go.  I  will  guide  thee  with  mine  eye  set  upon  thee. 
I  will  lead  the  blind  in  a  way,  which  they  know  not." 
If  you  be  much  discouraged  because  of  your  rough  way, 
and  your  want  of  strength,  he  has  said,  "  When  the 
poor  and  needy  seek  water  and  there  is  none,  and  their 
tongue  faileth  for  thirst,  I  the  Lord  will  hear  them,  I 
the  God  of  Israel  will  not  forsake  them.  I  will  open 
rivers  in  high  places.  Fear  not ;  for  I  am  with  thee  : 
be  not  dismayed,  for  I  am  thy  God.  I  will  strengthen 
thee  :  yea,  I  will  help  thee  :  I  will  uphold  thee  with 
the  right  hand  of  my  righteousness.  Fear  not,  worm 
Jacob,  I  will  help  thee,  saith  the  Lord  thy  Redeemer. 
I  will  make  thee  a  new  sharp  threshing-instrument,  and 
thou  shalt  thresh  the  mountains.  My  grace  shall  be 
sufficient  for  thee  :  for  my  strength  is  made  perfect  in 
weakness.  As  thy  days  arc,  so  shall  thy  strength  be." 
If  your  troubles  be  many,  he  hath  said,  "When  thou 
passest  through  the  waters,  I  will  be  with  thee :  the 
rivers  shall  not   overflow  thee  :    When   thou    Avalkcst 


ADDRESS    TO    STUDENTS.  27 

through  the  fire,  thou  shalt  not  be  burnt,  noi»  shall  the 
flame  kindle  upon  thee."  If  your  incomes  be  small  and 
pinching,  "  Ye  know  the  grace  of  our  Lord  Jesus  Christ, 
that  though  he  was  rich,  yet  for  our  sakes  he  became 
poor,  that  we,  through  his  poverty,  might  be  rich.  He 
shall  see  his  seed,  the  travail  of  his  soul,  and  be  sat- 
isfied :"  and  he  has  promised,  "  I  will  abundantly 
bless  her  provision,  and  satisfy  her  poor  with 
bread.  I  will  satiate  the  soul  of  her  priests  with  fat- 
ness." A  salary  of  remarkable  fellowship  with  Christs 
and  of  success  in  winning  souls,  is  the  most  delightful 
and  enriching.  If  your  labours  appear  to  have  little 
success,  be  the  more  diligent  and  dependent  on  Christ. 
"  Never  mourn  as  they  that  have  no  hope."  Let  not 
"  the  eunuch  say,  I  am  a  dry  tree."  Jesus  hath  said, 
"  I  will  pour  water  on  him  that  is  thirsty,  and  floods  on 
the  dry  ground.  I  will  pour  my  Spirit  on  thy  seed,  and 
my  blessing  on  thine  offspring.  A  seed  shall  serve  him. 
The  whole  earth  shall  be  filled  with  his  glory.  The 
kingdoms  of  this  world  shall  become  the  kingdoms  of 
our  Lord  and  his  Christ."  Believe  it  on  the  testimony 
of  God  himself;  believe  it  on  the  testimony  of 
all  his  faithful  servants ;  and,  if  mine  were  of  any 
avail,  I  should  add  it,  that  there  is  no  master  so  kind  as 
Christ :  no  service  so  pleasant  and  profitable  as  that  of 
Christ ;  and  no  reward  so  full,  satisfying,  and  permanent 
as  that  of  Christ.  Let  us  therefore  "  begin  all  things 
from  Christ ;  carry  on  all  things  with  and  through 
Christ;  and  let  all  things  aim  at  and  end  in  Christ." 


DIALOGUES 


CONCERNING 


ELOQUENCE  IN  GENERAL; 


AND 


PARTICULARLY   THAT   KIND,  WHICH   IS   PROPER  FDR  THE 

PULPIT. 


BY  M.  DE  FENELON, 

Archbishop  of  Cambray, 


PREFACE, 

BY    THE    CHEVALIER    RAMSAY. 

>oth  the  ancients  and  the  moderns  have  treated  of 
eloquence,  with  different  views,  and  in  different  ways  ; 
as  logicians,  as  grammarians,  and  as  critics :  but  we  still 
wanted  an  author,  who  should  handle  this  delicate  sub- 
ject as  a  philosopher,  and  a  christian :  and  this  the  late 
Archbishop  of  Cambray  has  done  in  the  following  dia- 
logues. 

In  the  ancient  writers  Ave  find  many  solid  precepts 
of  rhetoric,  and  very  just  rules  laid  down  with  great 
exactness  :  but  they  are  oft-times  too  numerous,  too 
dry ;  and,  in  fine,  rather  curious  than  useful.  Our  au- 
thor reduces  the  essential  rules  of  this  wonderful  art, 
to  these  three  points  ;  proving,  painting,  and  moving  the 
passions. 

To  qualify  his  orator  for  proving,  or  establishing  any 
truth,  he  would  have  him  a  philosopher;  who  knows 
how  to  enlighten  the  understanding,  while  he  moves  the 
passions  ;  and  to  act  at  once  upon  all  the  powers  of  the 
mind ;  not  only  by  placing  the  truth  in  so  clear  a  light 
as  to  gain  attention  and  assent ;  but  likewise  bv  moving 
all  the  secret  springs  of  the  soul,  to  make  it  love  that 
truth  it  is  convinced  of?  In  one  word,  our  author  would 
have  his  orator's  mind  filled  with  bright,  useful  truths, 
and  the  most  exalted  views. 

That  he  may  be  able  to  paint,  or  describe  well,  he 
should  have  a  poetic  kind  of  enthusiasm  ;  and  know  how 
to  employ  beautiful  figures,  lively  images,  and  bold 
touches,  when  the  subject  requires  them.  But  this  art 
ought  to  be  entirely  concealed :  or.  if  it  must  appear, 


32  PREFACE. 

it  should  seem  to  be  a  just  copy  of  nature.  Wherefore 
our  author  rejects  all  such  false  ornaments  as  serve 
only  to  please  the  car,  with  harmonious  sounds;  and 
the  imagination,  with  ideas  that  arc  more  gay  and 
sparkling,  than  just  and  solid. 

To  move  the  passions,  he  would  have  an  orator  set 
every  truth  in  its  proper  place  ;  and  so  connect  them 
that  the  first  may  make  way  for  the  second  ;  and  the 
next  support  the  former  :  so  that  the  discourse  shall 
gradually  advance  in  strength  and  clearness,  till  the 
hearers  perceive  the  whole  weight  and  force  of  the 
truth.  And  then  he  ought  to  display  it  in  the  liveliest 
images ;  and  both  in  his  words  and  gesture  use  all  those 
affecting  movements,  that  are  proper  to  express  the  pas- 
sions he  would  excite. 

It  is  by  reading  the  ancients  that  we  must  form  our 
taste,  and  learn  the  art  of  eloquence  in  all  its  extent. 
But  seeing  that  some  of  the  ancients  themselves  have 
their  defects,  we  must  read  them  with  caution  and  judg- 
ment. Our  learned  author  distinguishes  th'B  genuine 
beauties  of  the  purest  antiquity,  from  the  false  orna- 
ments used  in  after  ages  ;  he  points  out  what  is  excel- 
lent, and  what  is  faulty,  both  in  sacred  and  profane  au- 
thors ;  and  shews  us  that  the  eloquence  of  the  Holy 
Scripture,  in  many  places,  surpasses  that  of  the  Greeks 
and  Romans,  in  native  simplicity,  liveliness,  grandeur, 
and  in  every  thing  that  can  recommend  truth  to  our  as- 
sent and  admiration. 


DIALOGUES 

CONCERNING  ELOQUENCE. 


THE  FIRST  DIALOGUE,  BETWEEN  A.  AND  B.  AND  C. 

A.  W  ell,  Sir,  I  suppose  you  have  been  hearing 
the  sermon  to  which  you  would  have  carried  me.  I 
have  but  very  little  curiosity  that  way,  and  am  content 
with  our  parish  minister. 

B.  I  was  charmed  with  my  preacher.  You  had  a 
great  loss,  Sir,  in  not  hearing  him.  I  have  hired  a  pew, 
that  I  may  not  miss  one  of  his  Lent  sermons.  O  !  he  is 
a  wonderful  man.  If  you  did  but  once  hear  him,  you 
could  never  bear  any  other. 

A.  If  it  be  so,  I  am  never  to  hear  him.  I  would  not 
have  any  one  preacher  give  me  a  distaste  of  all  others ; 
on  the  contrary,  I  should  choose  one  that  will  give  me 
such  a  relish  and  respect  for  the  word  of  God,  as  may  dis- 
pose me  the  more  to  hear  it  preached  every  where.  But 
since  I  have  lost  so  much  by  not  hearing  this  fine  dis- 
course you  are  so  pleased  with,  you  may  make  up  part 
of  that  loss,  if  you  will  be  so  good  as  to  communicate  to 
us  what  you  remember  of  it. 

B.  1  should  only  mangle  the  sermon,  by  endeav- 
ouring to  repeat  any  part  of  it.     There  were  a  hundred 

5 


34  DIALOGUES  CONCERNING  ELOqUENCE. 

beauties  in  it  that  one  cannot  recollect,  and  which  none 
but  the  preacher  himself  could  display. 

A.  Well  ;  but  let  us  at  least  know  something  of  his 
design,  his  proofs,  his  doctrine,  and  the  chief  truths  he 
enlarged  on.  Do  you  remember  nothing?  Were  you 
inattentive  ? 

B.  Far  from  it :  I  never  listened  with  more  atten- 
tion and  pleasure. 

C.  What  is  the  matter  then,  do  you  want  to  be  en- 
treated ? 

B.  No ;  but  the  preacher's  thoughts  were  so  re- 
fined, and  depended  so  much  on  the  turn  and  delicacy  of 
his  expressions,  that  though  they  charmed  me  while  I 
heard  them,  they  cannot  be  easily  recollected ;  and 
though  one  could  remember  them,  if  they  be  expressed 
in  other  words,  they  would  not  seem  to  be  the  same 
thoughts ;  but  would  lose  all  their  grace  and  force. 

A.  Surely,  Sir,  these  beauties  must  be  very  fading, 
if  they  vanish  thus  upon  the  touch,  and  will  not  bear  a 
review.  I  should  be  much  better  pleased  with  a  dis- 
course which  has  more  body  in  it,  and  less  spirit ;  that 
things  might  make  a  deeper  impression  on  the  mind,  and 
be  more  easily  remembered.  What  is  the  end  of  speak- 
ing but  to  persuade  people,  and  to  instruct  them  in  such 
truths  as  they  can  retain? 

C.  Now  you  have  begun,  Sir,  I  hope  you  will  go  on 
with  this  useful  subject. 

A.  1  wish  I  could  prevail  with  you,  Sir,  to  give  us 
some  general  notion  of  the  elegant  harangue  you  heard. 

B.  Since  you  are  so  very  urgent,  I  will  tell  you 
what  1  can  recollect  of  it.  The  text  was  this,*  '  I  have 
eaten  ashes  like  bread.'     Now  could  any  one  make  a 

*  Psalm  cii.  9. 


DIALOGUES  CONCERNING  ELOQUENCE.  35 

happier  choice  of  a  text  for  Ash- Wednesday !  he  shewed 
us  that,  according  to  this  passage,  ashes  ought  this  day 
to  be  the  food  of  our  souls ;  then  in  his  preamble  he  in- 
geniously interwove  the  story  of  Artemesia,  with  regard 
to  her  husband's  ashes.  His*  transition  to  his  Ave  Maria 
was  very  artful ;  and  his  division  was  extremely  ingen- 
ious :  you  shall  judge  of  it.  1,  '  Though  this  dust,'  said 
he,  'be  a  sign  of  repentance,  it  is  a  principle  of  felicity. 
2.  Though  it  seems  to  humble  us,  it  is  really  a  source 
of  glory.  3.  And  though  it  represents  death,  it  is  a 
remedy  that  gives  immortal  life.'  He  turned  this  divi- 
sion various  ways,  and  every  time  he  gave  it  a  new  lus- 
tre by  his  antitheses.  The  rest  of  his  discourse  was  not 
less  bright  and  elegant ;  the  language  was  polite  ;  the 
thoughts  new;  the  periods  were  harmonious;  and  each 
of  them  concluded  with  some  surprising  turn.  He  gave 
such  just  characters  of  common  life,  that  his  hearers 
found  their  various  pictures  faithfully  drawn  :  and  his 
exact  anatomy  of  all  the  passions  equalled  the  maxims 
of  the  great  Rochefoucault  ;  in  short,  I  think  it  was  a 
master-piece.  But,  Sir,  I  shall  be  glad  to  know  your 
opinion  of  it. 

A.     I  am  unwilling  to  tell  you  my  thoughts,  or  to 
lessen  your  esteem,  of  it.     We  ought  to  reverence  the 


*  The  Romish  preachers,  in  the  preamble  of  their  sermons,  addressed  them- 
selves to  the  Virgin  Mary  ;  and  are  ofttimes  very  artful  in  their  transition  to 
it,  as  our  author  observes.  We  have  a  remarkable  example  of  this  in  one  of 
the  greatest  French  orators,  M  L'Esprit  Flechier,  bishop  of  Nismes,  who  seems 
to  be  oftner  than  once  alluded  to  in  these  dialogues.  In  his  panegyric  on  S.  Jo- 
seph he  introduces  his  Ave  Maria  thus, — Every  thing  seems  to  concur  to  the 
glory  of  my  subject ;  the  Holy  Spirit,  Jesus  Christ,  and  Mary,  are  concerned  in 
it;  why  may  I  not  hope  for  the  assistance  of  one  of  them,  the  grace  of  the  other, 
and  the  intercessions  of  the  Virgin  ?  To  whom  we  will  address  ourselves  in  those 
words  that  the  angel  said  to  her,  and  which  S.  Joseph  no  doubt  often  repeated  j 
Tlail !  Mary,  &c.  Panegyriques,  Vol.  i.  p..  71. 


30  DIALOGUES  CONCERNING  ELOQUENCE. 

word  of  God  ;  to  improve  ourselves  by  all  the  truths 
that  a  preacher  explains  ;  and  avoid  a  critical  humour, 
lest  we  should  lessen  the  authority  of  the  sacred  func- 
tion. 

B.  You  have  nothing  to  fear,  Sir,  at  present.  It  is 
not  out  of  curiosity  that  I  ask  your  opinion;  but  because 
I  would  have  clear  notions  of  it ;  and  such  solid  instruc- 
tions as  may  not  only  satisfy  myself,  but  be  of  use  to  oth- 
ers ;  for  you  know  my  profession  obliges  me  to  preach. 
Give  us  your  thoughts  therefore,  without  any  reserve  ; 
and  do  not  be  afraid  either  of  contradicting  or  offending 
me. 

A.  Since  you  will  have  it  so  I  must  obey  your  com- 
mands. To  be  free  then ;  1  conclude,  from  your  account 
of  this  sermon,  that  it  was  a  very  sorry  one.* 

B.  Why  so  ? 

A.  Why  ;  can  a  sermon,  in  which  the  scripture  is 
falsely  applied  ;  a  scrap  of  profane  history  is  told  after 
a  dry,  childish  manner ;  and  vain  affectation  of  wit  runs 
throughout  the  whole ;  can  such  a  sermon  be  good  ? 

B.  By  no  means :  but  I  do  not  think  that  the  ser- 
mon I  heard  is  of  that  sort. 

A.  Have  patience,  and  I  doubt  not  but  you  and  I 
shall  agree.  When  the  preacher  chose  these  words  for 
his  text,  i  I  have  eaten  ashes  like  bread,'  ought  he  to 
have  amused  his   audience  with  observing  some  kind  of 


*  "A  preacher  may  propose  a  very  regular  method,  prosecute  it  very  ex- 
actly, express  himself  all  along  with  abundance  of  accuracy,  and,  if  you  will,  of 
elegance  too  ;  adorn  the  whole  with  many  a  fine  flower  and  artificial  trapping 
of  language  ;  in  short,  deliver  a  very  pretty  harangue,  a  very  gcHteel  discourse, 
as  it  is  commonly  termed  ;  which  yet  may  prove,  after  all,  but  a  sorry  sermon, 
and  in  reality  good  for  little,  but  to  amuse  superficial  judges,  and  to  convince 
thorough  ones,  that  the  man  aspires  at  the  reputation,  without  the  qualification, 
if  ?.n  orator."  Fordtce,  on  Pulpit  Eloquence*. 


DIALOGUES  CONCERNING  ELOQUENCE.  37 

relation  between  the   mere   sound   of  his  text,  and  the 
ceremony  of  the  day  ?    should  he  not  first  have  explain- 
ed the  true  sense  of  the  words,  before  he  applied  them 
to  the  present  occasion  ? 
B.  It  had  been  better. 

A.  Ought  he  not  therefore  to  have  traced  the  sub- 
ject a  little  higher,  by  entering  into  the  true  occasion 
and  design  of  the  Psalm ;  and  explaining  the  context  ? 
Was  it  not  proper  for  him  to  inquire  whether  the  inter- 
pretation he  gave  of  the  words  was  agreeable  to  the  true 
meaning  of  them,  before  he  delivered  his  own  sense  to 
the  people,  as  if  it  Avere  the  word  of  God  ? 

B.  He  ought  to  have  done  so :  but  what  fault  was 
there  in  his  interpretation  ? 

A.  Why,  I  will  tell  you.  David,  (who  was  the  au- 
thor of  the  cii.  Psalm,)  speaks  of  his  own  misfortunes  : 
he  tells  us,  that  his  enemies  insulted  him  cruelly,  when 
they  saw  him  in  the  dust,  humbled  at  their  feet,  and  re- 
duced (as  he  poetically  expresses  it)  to  '  eat  ashes  like 
bread,'  and  i  to  mingle  his  drink  with  weeping.'  Noaat, 
what  relation  is  there  between  the  complaints  of  David, 
driven  from  his  throne,  and  persecuted  by  his  son  Ab- 
salom ;  and  the  humiliation  of  a  Christian,  who  puts 
ashes  on  his  forehead,  to  remind  him  of  his  mortality, 
and  disengage  him  from  sinful  pleasures  ?  Could  the 
preacher  find  no  other  text  in  scripture  ?  Did  Christ 
and  his  apostles,  or  the  prophets,  never  speak  of  death, 
and  the  dust  of  the  grave,  to  which  all  our  pride  and 
vanity  must  be  reduced  ?  Does  not  the  scripture  con- 
tain many  affecting  images  of  this  important  truth  ? 
Might  he  not  have  been  content  with  the  A\rords  of  Gen- 
esis,* Avhich  are  so  natural  and  proper  for  this  ceremony. 

»  Gen.  iii.  19. 


38  DIALOGUES  CONCERNING  ELOQUENCE. 

and  chosen  by  the  church  itself?  Should  a  vain  delica- 
cy make  him  afraid  of  too  often  repeating  a  text  that 
the  Holy  Spirit  has  dictated,  and  which  the  church  ap- 
points to  be  used  every  year  ?  Why  should  he  neglect 
such  a  pertinent  passage,  and  many  other  places  of  scrip- 
ture, to  pitch  on  one  that  is  not  proper?  This  must 
flow  from  a  depraved  taste,  and  a  fond  inclination  to  say 
something  that  is  new. 

B.  You  grow  too  warm,  Sir :  supposing  the  literal 
sense  of  the  text  not  to  be  the  true  meaning  of  it,  the 
preacher's  remarks  might  however  be  very  fine  and  solid. 

C.  As  for  my  part,  I  do  not  care  whether  a  preach- 
er's thoughts  be  fine  or  not,  till  I  am  first  satisfied  of  their 
being  true.  But,  Sir,  what  say  you  to  the  rest  of  the 
sermon  ? 

A.  It  was  exactly  of  a  piece  with  the  text  How 
could  the  preacher  give  such  misplaced  ornaments  to  a 
subject  in  itself  so  terrifying;  and  amuse  his  hearers 
with  an  idle  story  of  Artemesia's  sorrow;  when  he 
ought  to  have  alarmed  them,  and  given  them  the  most 
terrible  images  of  death  ? 

B.  I  perceive  then  you  do  not  love  turns  of  wit,  on 
such  occasions.  But  what  would  become  of  eloquence 
if  it  were  stript  of  such  ornaments  ?  Would  you  confine 
every  body  to  the  plainness  of  country  preachers  ?  Such 
men  are  useful  among  the  common  people ;  but  persons 
of  distinction  have  more  delicate  ears  ;  and  we  must 
adapt  our  discourses  to  their  polite  taste. 

A.  You  are  now  leading  me  off  from  the  point.  1 
was  endeavouring  to  convince  you,  that  the  plan  oi  the 
sermon  was  ill  laid  ;  and  I  was  just  going  to  touch  upon 
the  division  of  it :  but  I  suppose  you  already  perceive 
the  reason  why  I  dislike  it :  for  the  preacher  lays  down 


DIALOGUES  CONCERNING  ELOQUENCE.  39 

three  quaint  conceits  for  the  subject  of  his  whole  dis- 
course. When  one  chooses  to  divide  a  sermon,  he  should 
do  it  plainly,  and  give  such  a  division  as  naturally  arises 
from  the  subject  itself,  and  gives  light  and  just  order  to 
the  several  parts ;  such  a  division  as  may  be  easily  re- 
membered, and  at  the  same  time  help  to  connect  and 
retain  the  whole  ;  in  fine,  a  division  that  shews  at  once 
the  extent  of  the  subject,  and  of  all  its  parts.  But,  on 
the  contrary,  here  is  a  man  who  endeavours  to  dazzle 
his  hearers,  and  puts  them  otf  with  three  points  of  wit, 
or  puzzling  riddles,  which  he  turns  and  plies  so  dex- 
terously, that  they  must  fancy  they  saw  some  tricks  of 
legerdemain.*  Did  this  preacher  use  such  a  serious, 
grave  manner  of  address,  as  might  make  you  hope  for 
something  useful  and  important  from  him  ?  But,  to  re- 
turn to  the  point  you  proposed  ;  did  you  not  ask  me 
whether  I  meant  to  banish  eloquence  from  the  pulpit  ? 
B.  Yes.     I  fancy  that  is  your  drift. 

A.  Think  you  so  ?  pray  what  do  you  mean  by  elo- 
quence ? 

B.  It  is  the  art  of  speaking  well. 

A.  Has  this  art  no  other  end,  besides  that  of  speak- 
ing well  ?  Have  not  men  some  design  in  speaking  ?  Or 
do  they  talk  only  for  the  sake  of  talking  ? 

B.  They  speak  to  please,  and  to  persuade  others. 
A.  Pray  let  us  carefully  distinguish  these  two  things. 

*  "  A  blind  desire  to  shine  and  to  please,  is  often  at  the  expense  of  that  sub- 
stantial honour  which  might  be  obtained,  were  Christian  orators  to  give  them- 
selves up  to  the  pure  emotions  of  piety,  which  so  well  agree  with  the  sensibility 
necessarv  to  eloquence."         Abbe  Maury's  Principles  of  Eloquence,  sect.  9. 

"  Uncommon  expressions,  strong  flashes  of  wit,  pointed  similes,  and  epigram- 
matic turns,  especially  when  they  recur  too  frequently,  often  disfigure,  rather 
than  embellish,  a  discourse.  It  commonly  happens,  in  such  cases,  that  twenty 
insipid  conceits  are  found  for  one  thought  which  is  really  beautiful.1' — Home's 
Essays. 


40  DIALOGUES  CONCERNING  ELOQUENCE. 

Men  talk  in  order  to  persuade  ;  that  is  certain  :  and  too 
often  they  speak  likewise  to  please  others.  But  while- 
one  endeavours  to  please,  he  has  another  view;  which, 
though  more  distant,  ought  to  be  his  chief  aim.  A  man 
of  probity  has  no  other  design  in  pleasing  others,  than 
that  he  may  the  more  eifectually  inspire  them  with  the 
love  of  justice,  and  other  virtues;  by  representing  them 
as  most  amiable.  He  who  seeks  to  advance  his  own  in- 
terest, his  reputation,  or  his  fortune,  strives  to  please, 
only  that  he  may  gain  the  affection  and  esteem  of  such 
as  can  gratify  his  ambition,  or  his  avarice  :  so  that  this 
very  design  of  pleasing  is  still  but  a  different  manner  of 
persuasion  that  the  orator  aims  at;  for  he  pleases  oth- 
ers to  inveigle  their  affection  ;  that  he  may  thereby 
persuade  them  to  what  advances  his  interest. 

B.  You  cannot  but  own  then  that  men  often  speak 
to  please.  The  most  ancient  orators  had  this  view. 
Cicero's  orations  plainly  shew  that  he  laboured  hard  for 
reputation:  and  who  will  not  believe  the  same  of  Isoc- 
rates,  and  Demosthenes  too  ?  All  the  panegyrists  were 
more  solicitous  for  their  own  honour,  than  for  the  fame 
of  their  heroes ;  and  they  extolled  a  prince's  glory  to 
the  skies,  chiefly  because  they  hoped  to  be  admired  for 
their  ingenious  manner  of  praising  him.  This  ambition 
seems  to  have  been  always  reckoned  commendable  both 
among  the  Greeks  and  the  Romans :  and  such  emula- 
tion brought  eloquence  to  its  perfection  :  it  inspired  men 
with  noble  thoughts  and  generous  sentiments,  by  which 
the  ancient  republics  were  made  to  flourish.  The  ad- 
vantageous light  in  which  eloquence  appeared  in  great 
assemblies,  and  the  ascendency  it  gave  the  orator  over 
the  people,  made  it  to  be  admired,  and  helped  to  spread 
polite  learning.     I  cannot  see  indeed  why  such  an  emu- 


DIALOGUES  CONCERNING  ELOQUENCE.  41 

iation  should  be  blamed  even  among  christian  orators ; 
provided  they  did  not  shew  an  indecent  affectation  in 
their  discourses,  nor  in  the  least  enervate  the  precepts 
of  the  gospel.  We  ought  not  to  censure  what  animates 
young  people,  and  forms  our  greatest  preachers. 

A.  You  have  here  put  several  things  together,  which, 
if  you  please,  Sir,  we  will  consider  separately;  and  ob- 
serve some  method  in  inquiring  what  we  ought  to  con- 
clude from  them.  But  let  us  above  all  things  avoid  a 
wrangling  humour ;  and  examine  the  subject  with  calm- 
ness and  temper,  like  persons  who  are  afraid  of  nothing 
so  much  as  of  error,  and  let  us  place  the  true  point  of 
honour  in  a  candid  acknowledgment  of  our  mistakes, 
whenever  we  perceive  them. 

B.  That  is  the  exact  state  of  my  mind  ;  or  at  least 
I  judge  it  to  be  so;  and  I  entreat  you  to  tell  me  when 
you  find  me  transgressing  this  equitable  rule. 

A.  We  will  not  as  yet  talk  of  what  relates  to  preach- 
ers ;  for  that  point  may  be  more  seasonably  considered 
afterwards.  Let  us  begin  with  those  orators,  whose 
examples  you  vouched.  By  mentioning  Demosthenes 
and  Isocrates  together,  you  disparage  the  former ;  for 
the  latter  was  a  lifeless  declaimer,  that  busied  himself 
in  polishing  his  thoughts,  and  giving  an  harmonious  ca- 
dence to  his  periods.  He  had  a  very*  low  and  vulgar 
notion  of  eloquence  ;  and  placed  almost  the  whole  of  it, 


*  In  the  introduction  of  this  very  panegyric,  that  our  author  mentions,  I- 
socrates  says,  Such  is  the  nature  of  eloquence  ;  that  it  makes  great  thing9  ap- 
pear little  ;  and  small  things  to  seem  great ;  it  can  represent  old  things  as  new ; 
and  new  things  as  if  they  were  old  ;  and  that  therefore  he  would  not  decline  a 
subject  that  others  had  handled  before  him,  but  would  endeavour  to  declaim  bet- 
ter than  they. — Upon  which  Longinus  (}  38.)  makes  this  judicious  remark  ;  that 
by  giving  such  a  character  of  eloquence,  in  the  beginning  of  his  panegyric,  the 
orator  in  effect  cautioned  his  hearers  not  to  believe  his  discourse. 

6 


H  DIALOGUES  CONCERNING  ELOQUENCE. 

in  a  nice  disposal  of  his  words.  A  man  who  employed 
ten  or  (as  others  say)  fifteen  years,  in  smoothing  the  pe- 
riods of  a  panegyric,  which  was  a  discourse  concerning 
the  necessities  of  Greece,  could  give  but  a  very  small 
and  slow  relief  to  the  republic,  against  the  enterprises  of 
the  Persian  king.  Demosthenes  spoke  against  Philip  in 
a  quite  different  manner.  You  may  read  the  comparison 
that  Dionysius  Halicarnassius  has  made  of  these  two 
orators,  and  see  there  the  chief  faults  he  observed  in 
Isocrates ;  whose  discourses  are  vainly  gay  and  florid ; 
and  his  periods  adjusted  with  incredible  pains,  merely  to 
please  the  ear :  while  on  the  contrary,*  Demosthenes 
moves,  warms,  and  captivates  the  heart.  He  was  too 
sensibly  touched  with  the  interest  of  his  country,  to  mind 
the  little  glittering  fancies  that  amused  Isocrates.  Eve- 
ry oration  of  Demosthenes  is  a  close  chain  of  reasoning, 
that  represents  the  generous  notions  of  a  soul,  who  dis- 
dains any  thought  that  is  not  great.  His  discourses  grad- 
ually increase  in  force  by  greater  light  and  new  reasons  ; 
which  are  always  illustrated  by  bold  figures  and  lively 
images.  One  cannot  but  see  that  he  has  the  good  of 
the  republic  entirely  at  heart ;  and  that  nature  itself 
speaks  in  all  his  transports :  for  his  artful  address  is  so 
masterly,  that  it  never  appears.  Nothing  ever  equalled 
the  force  and  vehemence  of  his  discourses.  Have  you 
never  read  the  remarks  that  Longinus  made  on  them, 
in  his  treatise  of  the  Sublime  ? 

*  In  oratoribus  vero,  Gratia  quidem,  admirabile  est  quantum  inter  orunes 
unue  excellat.  Attamen  cum  esset  Demosthenes,  multi  oratores  magni,  et  cla- 
ri  fuerunt,  et  antea,  fuerant,  nee  postea  defecerunt.     Cic.  Oral,  i  2. 

Quid  denique  Demosthenes?  non  cunctos  illos  tenues  et  circumspectos  (ora- 
tores) vi,  sublimitate,  impetu,  cultu,  compositione  superavit  ?  non  insurgit  lo- 
cis?  non  figuris  gaudet?  non  translationibus  nitet  ?  non  oratione  ficta  dat  carea- 
tibu»  vocem  ?--  Quintil.  lib.  xii.  cap.  10. 


DIALOGUES  CONCERNING  ELOQUENCE.  43 

B.  No;  is  not  that  the  treatise  that  Mr.  Boileau 
translated  ?  Do  you  think  it  fine  ? 

A.  I  am  not  afraid  to  tell  you  that  I  think  it  surpas- 
ses Aristotle's  Rhetoric  ;  which,  though  it  be  a  very  sol- 
id tract,  is  yet  clogged  with  many  dry  precepts,  that  are 
rather  curious,  than  fit  Tor  practice ;  so  that  it  is  more 
proper  to  point  out  the  rules  of  art  to  such  as  are  al- 
ready eloquent,  than  to  give  us  a  just  taste  of  rhetoric, 
and  to  form  true  orators.  But  Longinus  in  his  discourse 
on  the  Sublime,  intersperses  among  his  precepts,  many 
fine  examples  from  the  greatest  authors,  to  illustrate 
them.  He*  treats  of  the  Sublime  in  a  lofty  manner,  as 
his  translator  has  judiciously  observed :  he  warms  our 
fancy,  and  exalts  our  mind ;  he  forms  our  taste  ;  and 
teaches  us  to  distinguish  what  is  either  fine,  or  faulty, 
in  the  most  famous  ancient  writers. 

B.  Is  Longinus  such  a  wonderful  author  ?  Did  he  not 
live  in  the  days  of  Zenobia,  and  the  emperor  Aurelian  ? 

Jl.  Yes  ;  you  cannot  but  know  their  history. 

B.  Did  not  those  days  fall  vastly  short  of  the  po- 
liteness of  former  ages  ?  and  can  you  imagine  that  an  au- 
thor, who  flourished  in  the  declension  of  learning  and  el- 
oquence, had  a  better  taste  than  Isocrates  ?  I  cannot  be- 
lieve it. 

A.  I  was  surprised  myself,  to  find  it  so  :  but  you  need 
only  read  him,  to  be  convinced  of  it.  Though  he  lived 
in  a  very  corrupted  age,  he  formed  his  judgment  upon 
the  ancient  models ;  and  has  avoided  almost  all  the  reign- 


*  Thee,  bold  Longinus !  all  the  nine  inspire, 
And  bless  their  critic  with  a  poet's  fire  : 
An  ardent  judge,  who,  zealous  in  his  trust, 
With  warmth  gives  sentence,  yet  is  always  just; 
Whose  own  example  strengthens  all  his  laws, 
And  is  himself  that  great  Sublime  he  draws. 

Mr.  Pope's  Essay  on  Criticism,  p.  45, 


44  DIALOGUES  CONCERNING  ELOQUENCE. 

ing  faults  of  his  own  time  ;  I  say  almost  all,  for  1  must 
own,  he  studied  rather  what  is  admirable,  than  what  is 
useful ;  and  did  not  consider  eloquence  as  subservient  to 
morality  ;  nor  apply  it  to  direct  the  conduct  of  life.  And 
in  this  he  does  not  seem  to  have  had  such  solid  views  as 
the  ancient  Greeks,  and  especially  some  of  their  philos- 
ophers. But  we  ought  to  forgive  him  a  failing,  for  which 
Isocrates  was  far  more  remarkable,  though  he  lived  in 
a  more  refined  age.  And  this  defect  ought  the  rather 
to  be  over-looked  in  a  particular  discourse,  where  Lon- 
ginus  does  not  treat  of  what  is  proper  to  instruct  men, 
but  of  what  is  apt  to  move  and  seize  their  passions.  I 
choose  to  recommend  this  author,  Sir,  because  he  will 
help  to  explain  my  meaning  to  you.  You  will  see  what 
a  glorious  character  he  gives  Demosthenes,  from  whom 
he  quotes  several  passages  that  are  most  sublime  :  he 
will  likewise  show  you  those  faults  of  Isocrates  that  I 
mentioned,  If  you  be  unwilling  to  take  the  trouble  of 
becoming  acquainted  with  these  authors,  by  reading  their 
works  ;  you  may  get  a  very  just  notion  of  them  by  con- 
sulting Longinus.  Let  us  now  leave  Isocrates  ;  and  talk 
of  Demosthenes  and  Cicero. 

B.  You  are  for  leaving  Isocrates,  because  he  is  not 
for  your  purpose. 

A.  Let  us  go  on  then  with  Isocrates,  since  you  are 
not  yet  convinced ;  and  let  us  judge  of  his  rhetoric  by 
the  rules  of  eloquence  itself;  and  by  the  sentiments  of 
Plato,  the  most*  eloquent  writer  among  the  ancients. 
Will  you  be  determined  by  him? 

*  Sed  ego  neque  illis  assentiebar,  neque  harum  disputationum  inventori,  et 
principi  longe  omnium  in  dicendo  gravissimo,  et  Elloquentissimo  Platoni,  cujus 
turn  Athenis  cum  Carneade  diligenlius  legi  Gorgiam  quo  in  libro,  hoc  maxime 
admirabar  I'latonem,  quod  mihi  in  oratoribus  irridendis,  ipse  esse  Orator  Sum- 
mons vidcbalur.      Cic  dc  Oral.  lib.  1.  \  2.      Quid  denique  Demosthenes  ? — non 


DIALOGUES  CONCERNING  ELOQUENCE.  45 

B.  I  will  be  determined  by  him,  if  he  be  in  the  right : 
but  I  never  resign  my  judgment  implicitly  to  any  author. 

A.  Remember  this  rule  :  it  is  all  that  I  ask  of  you. 
And  if  you  do  not  let  some  fashionable  prejudices  bias 
your  judgment,  reason  will  soon  convince  you  of  the 
truth.  I  would  therefore  have  you  believe  neither  Isoc- 
rates,  nor  Plato  :  but  judge  of  them  both,  by  clear  prin- 
ciples. Now  I  suppose  you  will  grant  that  the  chief  end 
of  eloquence  is  to  persuade  men  to  embrace  truth  and 
virtue. 

B.  I  am  not  of  your  mind :  this  is  what  I  have  al- 
ready denied. 

A.  I  will  endeavour  to  prove  it  then.  Eloquence,  if 
I  mistake  not,  may  be  considered  in  three  respects :  as 
the  art  of  enforcing  truth  on  people's  minds,  and  of  mak- 
ing them  better  :  as  an  art  indifferent  in  itself;  which 
wicked  men  may  use  as  well  as  good  ;  and  which  may 
be  applied  to  recommend  injustice  and  error,  as  well  as 
probity  and  truth :  and  as  an  art,  which  selfish  men  may 
use  to  ingratiate  themselves  with  others  ;  to  raise  their 
reputation,  and  make  their  fortune.  Which  of  these 
ends  do  you  admit  of? 

B.  I  allow  of  them  all.  What  do  you  infer  from  this 
concession  ? 

A.  The  inference  will  afterwards  appear.  Have 
patience  a  little ;  and  be  satisfied,  if  I  say  nothing  but 
what  is  evidently  true,  till  by  gradual  advances  I  lead 
you  to  the  right  conclusion.  Of  the  three  ends  of  elo- 
quence, I  now  mentioned,  you  will  undoubtedly  prefer 
the  first. 

illud  jusjurandum  per  caesos  in  Marathone  ac  Salamine  propugnatores  reipubli- 
cae,  satis  manifesto  docet  praeceptorem  ejus  Platonem  fuisse  .?  quem  ipsum  num 
Asianum  appellabimus  plerumque  instinctis  divino  spiritu  vatibus  comparandum  ? 

Quint,  lib.  xii.  rap.  10.     Sec  Longinus,  §  xiii. 


46  DIALOGUES  CONCERNING  ELOQUENCE. 

B.  Yes  :  it  is  the  best. 

A.  What  think  you  of  the  second  ? 

B.  I  see  what  you  drive  at ;  you  are  going  into  a  fal- 
lacy. The  second  sort  is  faulty,  because  of  the  ill  use 
the  orator  makes  of  his  eloquence,  to  enforce  error  and 
vice.  But  still  the  rhetoric  of  a  wicked  man  may  be 
good  in  itself,  though  the  use  he  makes  of  it  be  perni- 
cious. Now  we  are  talking  of  the  nature  and  rules  of 
eloquence  ;  not  of  the  uses  it  should  be  applied  to.  Let 
us  keep  to  the  true  state  of  the  question. 

A.-  If  you  will  do  me  the  favour  to  hear  me  a  little, 
you  will  find  that  I  have  the  point  in  dispute  always  in 
view.  You  seem  then  to  condemn  the  second  sort  of 
eloquence ;  or,  to  speak  without  ambiguity,  you  condemn 
the  abuse  of  rhetoric* 

B.  Right.  You  noAv  speak  correctly;  so  far  then  we 
are  agreed. 

A.  What  say  you  of  the  third  end  of  eloquence ;  I 
mean  the  orator's  endeavouring  to  please  others  by 
talking  ;  that  he  may  raise  his  reputation  or  his  for- 
tune ? 

B.  You  know  my  opinion  already.  I  reckon  such 
an  use  of  eloquence  very  fair  and  allowable ;  seeing  it 
excites  a  laudable  emulation,  and  helps  to  improve  men's 
talents. 


*  When  1  consider  the  means  of  happy  living  (says  an  eloquent  writer)  and 
the  causes  of  their  corruption,  I  can  hardly  forbear  recanting  what  I  said  before; 
and  concluding  that  eloquence  ought  to  be  banished  out  of  all  civil  societies,  as 
a  thing  fatal  to  peace  and  good  manners.  To  this  opinion  I  should  wholly  in- 
cline, if  I  did  not  find,  that  it  is  a  weapon  which  may  be  as  easily  procured  by 
bad  men,  as  by  good  ;  and  that  if  these  only  should  cast  it  away,  and  those  re- 
tain it ;  the  naked  innocence  of  virtue  would  be  upon  all  occasions  exposed  to 
the  armed  malice  of  the  wicked. 

Bishop  SpraPs  Hist,  of  the  Royal  Soticty,  p.  iii. 


DIALOGUES  CONCERNING  ELOQUENCE.  47 

A.  What  kind  of  talents  would  you  have  chiefly  im- 
proved? Suppose  you  had  some  new  state  or  common- 
wealth, to  model,  in  what  kinds  of  knowledge  would  you 
have  the  subjects  trained  up,  and  instructed  ? 

B.  In  every  kind  that  could  make  them  better.  I 
would  endeavour  to  make  them  good  subjects,  peacea- 
ble, obedient,  and  zealous  for  the  public  welfare.  I 
would  have  them  fit  to  defend  their  country  in  case  of 
war ;  and  in  peace  to  observe  and  support  the  laws  ;  to 
govern  their  families  ;  cultivate  their  lands ;  train  up 
their  children  to  the  practice  of  virtue,  and  inspire  them 
with  a  strong  and  just  sense  of  religion  :  I  would  have 
them  carry  on  such  a  trade  as  the  state  and  necessities 
of  the  country  might  require  :  and  apply  themselves  to 
such  arts  and  sciences  as  are  useful  in  common  life. 
These,  I  think,  ought  to  be  the  chief  aims  of  a  lawgiver. 

A.  Your  views  are  very  just  and  solid.  You  would 
then  have  subjects  averse  to  laziness  ;  and  employed 
about  such  useful  things  as  should  tend  some  wav  or  ©til- 


's 


way 


er  to  advance  the  public  good. 
B.  Certainly. 

A.  And  would  you  exclude  all  useless  professions  ? 

B.  Yes. 

A.  You  would  allow  only  of  such  bodily  exercises  as 
conduced  to  people's  health,  and  strength  ?  I  do  not 
mention  the  beauty  of  the  body  ;  for  that  is  a  natural 
consequence  of  health  and  vigour,  in  bodies  that  are  duly 
formed. 

B.  I  would  suffer  no  other  exercises. 

A.  Would  you  not  therefore  banish  all  those  that 
serve  only  to  amuse  people,  and  cannot  render  them  fit- 
ter to  bear  either  the  constant  labours  and  employment? 
of  peace,  or  the  fatigues  of  war  ? 


48  DIALOGUES  CONCERNING  ELOQUENCE. 

B.  Yes  ;  I  should  follow  that  rule. 

A.  I  suppose  you  would  do  it  for  the  same  reason 
that  you  would  likewise  condemn  (as  you  already  grant- 
ed,) all  those  exercises  of  the  mind  which  do  not  conduce 
to  render  it  more  strong,  sound,  and  beautiful  j  by  mak- 
ing it  more  virtuous. 

B.  It  is  so.  What  do  you  infer  from  that  ?  I  do 
not  see  your  drift :  your  windings  are  very  long. 

A.  Why  ;  I  would  argue  from  the  plainest  princi- 
ples;  and  not  advance  the  least  step,  without  carrying 
light  and  certainty  along  with  us.  Answer  me,  then,  if 
you  please. 

B.  Seeing  we  lay  down  down  the  rule  you  last  men- 
tioned, for  the  management  of  the  body,  there  is  certain- 
ly greater  reason  to  follow  it  in  the  conduct  and  improve- 
ment of  the  mind. 

A.  Would  you  permit  such  arts  as  are  only  subser- 
vient to  pleasure,  amusement,  and  vain  curiosity ;  and 
have  no  relation  either  to  the  duties  of  domestic  life,  or 
the  common  offices  of  society  ? 

B.  I  would  banish  all  such  from  my  commonwealth. 

A.  If  you  allowed  of  mathematicians  then  it  would 
be  for  the  sake  of  mechanics,  navigation,  surveying  of 
land,  the  fortification  of  places ;  and  such  calculations 
as  are  useful  in  practice  ;  &c.  So  that  it  is  the  useful- 
ness of  the  mathematics  that  would  recommend  them  to 
your  patronage.  And  if  you  tolerated  physicians  and 
lawyers,  it  would  be  for  the  preservation  of  health  ;  and 
the  support  of  justice. 

B.  Right. 

A.  And  with  the  same  view  of  usefulness  you  would 
admit  of  all  other  serviceable  professions. 
ft.  Certainly. 


DIALOGUES  CONCERNING  ELOQUENCE.  49 

A.  But  how  would  you  treat  the  musiciaus  ? 

B.  I  would  encourage  them. 

A.  Would  you  not  lay  them  under  some  proper  re- 
straint, according  to  the  judgment  and  practice  of  the 
ancient  Greeks,  who  always  joined  pleasure  and  useful- 
ness together  ? 

B.  Explain  yourself  a  little. 

A.  Though  they  joined  music  and   poetry  together, 
and  carried  both  these  arts  to  the   greatest    perfection; 
they  applied  them  to  inspire  people's  minds    with   forti- 
tude, and  noble  thoughts.     They  used  poetry  and  music 
to  prepare  them  for  battle ;    and  carried    musicians  and 
their  various  instruments,  to  war.     Hence  came   drums 
and  trumpets,  which  raised  in  them  a  spirit   of  enthusi- 
asm, and  a  sort  of  fury  that  they  called  divine.     It   was 
by  music,  and  the  charms  of  verse,  that  they   softened 
savage  nations:  and  by  the  same  harmony,  they, sweetly 
instilled  wisdom  into  their  children.     They  made  them 
sing  Homer's  verses  to  inspire  their  minds  with  the  love 
of  glory,  liberty,  and  their  native  country ;    and  with  a 
contempt  of  death,  and  riches,  and  effeminate  pleasure. 
They  gave  their  very  dances  a  grave  and  serious  turn : 
for  it  is  certain  they  danced  not  merely  for  the  sake  of 
pleasure.     We  see  by  David's  example,*  that  the   east- 
ern people  reckoned  dancing  a  serious  kind  of  employ- 
ment, like  music,  and  poetry.     The   mysterious   dances 
of  the  priests  were  adopted  by  the  heathens  among  their 
ceremonies,  on  solemn  festivals,  in  honour  of  their  gods. 
There  were  a  thousand  instructions  couched  under  their 
poems,  and  their  fables  :  nay,  their  most  grave  and  aus- 
tere philosophy  always  appeared  with  an  air  of  gaiety, 
and  good  humour.     All  those  arts  that  consisted  either 

•  2  Sam.  vi.  5,  14, 


jQ  DIALOGUES  CONCERNING  ELOQUENCE. 

in  melodious  sounds,  regular  motions  of  the  body,  or  the 
use  of  words ;    music,   dancing,   eloquence,    and    poetry, 
were  invented  to   express   the    passions ;  and,   by   that 
means,  to  communicate  these  passions  to  others.     Thus 
did  they  endeavour  to  convey  noble  sentiments    to    peo- 
ple's minds,  and  give  them  lively,  affecting  views  of  the 
beauty  of  virtue,  and  the  deformity  of  vice.     So  that  all 
these  arts,  under  the  show  of  pleasure,  favoured  the  most 
serious  designs  of  the  ancients  ;    and   were  used  to  pro- 
mote morality  and  religion.     Even  the  diversion  of  hunt- 
ing was  encouraged  to  train   up  the   youth    for    war. 
Their  strongest  pleasures  contained   always    some  solid 
instruction.     From  which  source  flowed  those  many  he- 
roic virtues  in  Greece,  which  all  ages  have  since  admir- 
ed.    It  is  true,  this  first   kind   of  instruction  was   after- 
wards changed  ;  and  of  itself  was  accompanied  with  re- 
markable defects.     The  chief  fault  of  it  was,  its  being 
founded  on  a  false  and  pernicious  scheme  of  religion  ;  in 
which  the  Greeks,  and  all  the  ancient  sages  of  the  hea- 
then world  were  strangely  deceived ;  being  plunged  into 
gross  idolatry.     But   notwithstanding  this   fundamental 
mistake,  they  chose  a  very  proper  way  of  inspiring  men 
with  religion  and  virtue  :  their  method  was  wise,  agree- 
able, and  apt  to  make  a  lively,  lasting  impression. 

C.  You  said  that  this  first  institution  was  afterwards 
changed  :  pray,  how  did  it  happen  ? 

A.  Though  virtue  gives  men  the  true  politeness;  if 
great  care  be  not  taken,  politeness  gradually  degenerates 
into  an  unmanly  softness.  The  Asiatic  Greeks  fell  first 
into  this  corruption.  The  lonians  grew  effeminate ;  and 
all  that  coast  of  Asia  was  a  theatre  of  luxury.  The 
Cretans  too  became  corrupted, notwithstanding  the  wise 
laws  of  Minos.    You  know  the  verse  that  St.  Paul  quotes 


DIALOGUES  CONCERNING  ELOQUENCE.  51 

from  one  of  their  own  poets.*  Corinth  was  remarkable 
for  its  excessivre  riot,  and  dissoluteness.  The  Romans, 
as  yet  unpolished,  began  co  fall  into  such  practices  as 
quite  relaxed  their  rustic  virtue.  Athens  was  not  free 
from  the  general  contagion,  with  which  Greece  was  all-- 
over infected.  Pleasure,  which  was  used  at  first  to  con- 
vey wisdom  into  people's  minds,  usurped  the  place  of 
wisdom  itself:  and  in  vain  did  the  philosophers  remon- 
strate against  this  disorder,  Socrates  arose,  and  showed 
his  deluded  fellow-citizens  that  the  pleasure,  about  which 
they  were  entirely  employed,  ought  only  to  be  used  as 
the  vehicle  of  wisdom,  and  an  incentive  to  virtue.  Pla- 
to, his  disciple,  (who  was  not  ashamed  to  compose  his 
dialogues  on  the  plan  and  subject  of  his  master's  dis- 
courses,) banished  from  his  republic  all  such  musical 
notes,  scenes  of  tragedy,  and  poetical  compositions,  (even 
such  parts  of  Homer  himself,)  as  did  not  incline  people 
to  love  order,  and  wise  laws.  This,  Sir,  was  the  judg- 
ment of  Socrates  and  Plato  concerning  poets  and  musi- 
cians :  do  you  approve  of  it  ? 

B.  I  am  entirely  of  their  mind  ;  and  would  allow  of 
nothing  that  is  useless.  Since  we  may  find  pleasure 
enough  in  solid  and  valuable  things,  we  ought  not  to  seek 
for  it  elsewhere.  In  order  to  recommend  virtue  to 
men's  esteem  and  practice,  we  must  show  them  that  it 
is  consistent  with  pleasure  ;  and  on  the  contrary,  if  we 
separate  pleasure  from  virtue,  people  will  be  strongly 
tempted  to  forsake  a  virtuous  course.  Besides,  that 
which  gives  pleasure  only,  without  instruction,  can  at 
best  but  amuse  and  soften  the  mind.  Do  not  you  see, 
Sir,  how  much  a  philosopher  I  am  become,  by  hearing 

Tit.  i.  i?. 


52 


DIALOGUES  CONCERNING  ELOQUENCE. 


you?     But  let  us  go  on  to  the  end  ;  for  we  are  not  yet 
perfectly  agreed. 

A.  I  hope  we  shall  be  very  quickly.  And  since  you 
are  grown  so  much  a  philosopher,  give  me  leave  to  ask 
one  question  more.  We  have  obliged  musicians,  and 
poets,  to  employ  their  art  only  for  promoting  virtue  ; 
and  the  subjects  of  your  new  republic  are  debarred  from 
all  such  spectacles  as  can  only  please  and  not  instruct 
them.     But  what  would  you  do  Avith  conjurers  ? 

B.  They  arc  impostors,  that  ought  to  be  banished 
from  all  societies. 

A.  They  do  no  harm.  You  cannot  think  they  are 
sorcerers ;  so  that  you  have  no  reason  to  be  afraid  of 
their  practising  any  diabolical  art. 

B.  No,  I  do  not  fear  that :  nor  should  I  give  the 
least  credit  to  any  of  their  senseless  stories.  But  they 
do  harm  enough  by  amusing  the  common  people.  I 
will  not  suffer  such  idle  persons  in  my  commonwealth, 
as  divert  others  from  their  business,  and  have  no  other 
employment  but  to  amuse  people  with  foolish  talk. 

A.  But,  perhaps,  they  get  a  livelihood  that  way  ; 
and  lay  up  wealth  for  themselves,  and  their  families. 

B.  No  matter  :  they  must  find  out  some  honest  way 
of  living.  It  is  not  enough  that  they  seek  a  livelihood  ; 
they  must  gain  it  by  some  employment  that  is  useful  to 
the  public.  I  say  the  same  of  all  those  strolling  vaga- 
bonds, who  amuse  crowds  with  silly  prattle  and  foolish 
songs.  For  though  they  should  never  lie,  nor  say  any 
thing  that  is  immodest ;  their  being  useless  to  the  pub- 
lic is  guilt  enough.  So  that  they  ought  cither  to  be  ex- 
cluded from  the  society,  or  compelled  to  follow  some 
useful  occupation. 

A.  Would  you  not  at  least  tolerate  tragedians,  pro^ 


DIALOGUES  CONCERNING  ELOQUENCE.  53 

vided  they  represent  no  scenes  of  immodesty  or  extrav- 
agant love  ?  I  do  not  ask  you  this  question  as  a  Chris- 
tian ;  answer  only  as  a  lawgiver,  and  a  philosopher. 

B.  If  tragedies  did  not  conduce  to  instruction  as  well 
as  to  pleasure,  I  should  condemn  them. 

A.  Right.  In  that  you  are  exactly  of  Plato's  opin- 
ion ;  for  he  would  not  allow  of  any  poems  or  tragedies 
in  his  republic,  that  should  not  first  be  examined  by  the 
guardians  of  the  laws  ;  that  so  the  people  might  neither 
hear  nor  see  any  thing  but  what  should  tend  to  strength- 
en the  laws,  and  promote  virtue.  In  this  you  likewise 
fall  in  with  the  sentiments  of  other  ancient  authors,  who 
judged  that  tragedy  ought  to  turn  chiefly  upon  two  pas- 
sions ;  either  the  terror,  that  arises  from  a  view  of  the 
fatal  ^fleets  of  vice  ;  or  that  compassion,  which  accom- 
panies the  representation  of  an  oppressed  and  steady 
virtue.  Sophocles  and  Euripides  wrote  with  these 
views,  and  always  endeavoured  to  excite  either  pity  or 
terror. 

B.  I  remember  I  have  met  with  this  last  rule  in  Mr. 
Boileau's  Art  of  Poetry. 

A.  You  are  right.  He  is  a  man  that  knows  perfect- 
ly well  not  only  the  foundation  of  poetry,  but  likewise 
the  solid  aim  to  which  philosophy  (superior  to  all  arts) 
ought  to  direct  the  poet. 

B.  But  whither  are  you  leading  me  all  this  while  ? 
A.  I  lead  you  no  farther :  you  guide  yourself  now ; 

and  are  happily  come  to  the  conclusion  I  first  proposed. 
Have  you  not  said,  that  in  your  republic,  you  would  not 
puffer  idle  people  who  amuse  others,  and  have  no  other 
business  but  merely  to  talk?  Is  it  not  upon  this  princi- 
ple that  you  would  exclude  all  such  tragedies  as  do  not 
convey  instruction  as  well  as  pleasure  ?     Now,  will  you 


54  DIALOGUES  CONCERNING  ELOQUENCE. 

suffer  that  to  be  done  in  prose,  that  you  will  not  tolerate 
in  verse  ?  After  such  a  just  rigour  against  useless  poet- 
ry, how  can  you  show  any  favour  to  those  declaiiners,* 
who  talk  only  to  show  their  parts  ? 

B.  But  these  orators  we  were  speaking  of,  have  two 
designs  that  are  commendable. 

A.  What  are  they  ? 

B.  The  first  is  to  maintain  themselves  ;  for,  by  their 
profession  they  procure  a  subsistence.  Their  rhetoric 
gets  them  repute ;  and  this  brings  along  with  it  that 
wealth  they  stand  in  need  of. 

A.  You  yourself  have  already  answered  this  pre- 
tence ;  for,  did  you  not  say  that  it  is  not  enough  that  one 
gains  a  livelihood,  unless  he  get  it  by  some  employment 
that  is  useful  to  the  public  ?  He,  who  should  represent 
tragedies  that  give  no  instruction,  might  get  his  bread 
by  them  :  but  this  would  not  hinder  you  from  driving 
him  out  of  the  commonwealth.  You  would  say  to  him, 
*  Go,  choose  some  regular  useful  employment;  and  do 
not  divert  your  neighbours  from  their  business.  If  you 
would  have  a  lawful  gain  from  them,  apply  yourself  to 
do  them  some  real  service  ;  or  to  make  them  more  wise 

*  Who  can  behold,  without  indignation,  how  many  mists  and  uncertainties 
these  specious  tropes  and  figures  have  brought  on  our  knowledge  ?  how  many 
rewards,  that  are  due  to  more  profitable  and  difficult  arts,  have  been  still  snatch- 
ed away  by  the  easy  vanity  of  fine  speaking ;  for  now  I  am  warmed  with  this 
just  anger,  1  cannot  withhold  myself  from  betraying  the  shallowness  of  all  those 
seemiu','  mysteries,  upon  which  we  writers  and  speakers  look  so  big.  And  in 
few  words  I  dare  say,  that  of  all  the  studies  of  men,  nothing  may  be  sooner  ob- 
tained, than  this  vicious  abundance  of  phrase,  this  trick  of  metaphors,  this  volu- 
bility of  tongue,  which  makes  so  great  noise  in  the  world.  But  I  spend  words  in 
vain ;  for  the  evil  is  now  so  inveterate,  that  it  is  hard  to  know  whom  to  blame  ; 
or  where  to  begin  to  reform.  We  all  value  one  another  so  much  upon  this  beau- 
tiful deceit,  and  labour  so  long  after  it,  in  the  years  of  our  education  ;  that  we 
cannot  but  ever  after  think  kinder  of  it  than  it  deserves. 

Risohp  Sprat's  Hist,  of  the  Royal  Society,  p.  118. 


DIALOGUES  CONCERNING  ELOQUENCE.  55 

and  virtuous.'     Now  why  should  you  not  say  the   same 
to  the  rhetoricians  ? 

B.  But  I  have  a  second  reason  to  offer  for  tolerat- 
ing them. 

A.  Pray,  let  us  hear  it. 

B.  Why  !  the  orator  serves  the  public. 

A.  In  what  ? 

B.  He  improves  people's  minds,  and  teaches  them  el- 
oquence. 

A.  Suppose  I  should  invent  some  fantastic  art,  or 
imaginary  language,  that  could  not  be  of  any  use  ;  could 
I  serve  the  public  by  teaching  such  a  senseless  language, 
or  silly  art  ? 

B.  No  •  because  one  cannot  serve  others  as  a  mas- 
ter, unless  he  could  teach  them  something  that  is  useful. 

A.  You  cannot  prove  then  that  an  orator  serves  the 
public,  by  teaching  eloquence,  unless  you  could  first  show 
that  it  is  an  useful  art.  Of  what  use  are  a  man's  fine 
thoughts  if  they  do  not  advance  the  public  good  ?  I  am 
very  sensible  that  they  are  advantageous  to  himself; 
for  they  dazzle  his  hearers  ;  who  have  so  bad  a  taste 
that  they  will  applaud  his  skill,  and  even  reward  him 
for  his  useless  talk.  But  ought  you  to  suffer  such  a 
mercenary,  fruitless  eloquence  in  the  government  you 
have  to  model  ?  A  shoemaker  is  serviceable  in  his  way, 
and  maintains  his  family  with  what  he  gains  by  supply- 
ing other  people's  necessities.  So  that  you  see  the  most 
ordinary  employments  tend  to  some  useful  purpose ;  and 
there  is  no  other  art  but  the  rhetorican's  that  serves 
only  to  amuse  people  with  talking.  In  fine,  such  elo- 
quence can  only,  on  the  one  hand,  satisfy  the  vain  curi- 
osity of  the  hearers,  and  encourage  their  idleness  ;  and, 
on  the  other,  gratify  the  declaimer's  pride  and  ambition. 


36  DIALOGUES  CONCERNING  ELOQUENCE. 

But,  for  the  honour  of  your  republic.  Sir,  do  not  tolerate 
such  an  abuse. 

B.     I  must  grant  that  an  orator's  aim  should  be  to 
make  people  more  wise  and  virtuous. 

A.     Do  not  forget  this :  you  shall  see  the  consequen- 
ces of  it  by  and  by.* 

B.  Notwithstanding  this  concession,  he,  who  is  em- 
ployed in  instructing  others,  may  at  the  same  time,  en- 
deavour to  acquire  reputation  and  wealth  for  himself. 

A.  I  told  you  before,  that  we  are  not  now  handling 
the  point  as  Christians  :  I  need  only  use  philosophy 
against  you.  Let  me  put  you  in  mind  that  you  grant  an 
orator  is  obliged  to  instruct  others  with  a  design  to  im- 
prove them  in  virtue.  Thus  we  get  rid  of  all  useless 
declaimers.  We  ought  not  even  to  suffer  panegyrists 
any  farther  than  they  render  true  wisdom  and  probity 
more  amiable  by  their  praises  ;  and  propose  models  of 
virtue*  and  valour  that  are  worthy  of  imitation. 

B.  What,  then,  is  a  panegyric  good  for  nothing,  un- 
less it  be  full  of  morality  ? 

A.  Have  you  not  granted  this  already  ?  Instruction 
is  the  proper  end  of  speech :  and  the  only  good  reason 
for  praising  any  hero  is,  that  we  may  represent  his  worth 
to  others,  in  order  to  excite  their  emulation ;  and  to 
shew  them,  that  virtue  and  true  glory  are  inseparable. 
Therefore  a  panegyric  should  be  kept  free  from  all  gen- 
eral, excessive,  flattering  praises,  and  such  barren  thoughts 
as  do  not  afford  the  least  instruction.  Every  thing  should 
tend  to  make  the    hearers  in  love   with   what  is   truly 

*  Perspicuum  est  igitur  alia  esse  in  homine  optanda,  alia  laudanda.  Genus, 
forma,  vires,  opes,  divitire,  ceteraque  qua?  fortuna  det,  aut  extrinsocus,  'aut  cor- 
pori,  non  habent  in  se  veram  laudem,  qua?  deberi  Virtuti  uni  putatur. — Virtus 
autera  qua?  est  per  se  ipsa  laudabilis,  et  sine  qua  nihil  laudari  potest,  tamen  habct 
plures  partes,  quarum  alia  est  ad  laudatiouem  aptior.    Cic.  de  Orat.  lib.  ii. 


Dialogues  concerning  eloquence.  57 

great  and  good.  But  we  find  that  most  panegyrists  seem 
to  magnify  particular  virtues,  only  that  they  may  the 
more  effectually  praise  those  that  practised  them,  and 
set  off  their  heroes  to  greater  advantage.  When  they 
have  any  one  to  praise,  they  exalt  his  peculiar  virtues 
far  above  all  others.  But  every  thing  has  its  turn  ;  and, 
on  another  occasion,  those  very  qualities,  which  they 
preferred  before^  must  now  give  place  to  some  other 
virtues,  that  come  in  course  to  be-ex tolled  to  the  high- 
est pitch.  In  this  respect,  I  think  Pliny  is  to  be  blamed. 
If  he  had  praised  Trajan  as  a  fit  model  for  other  heroes 
to  copy  after,  this  would  have  been  a  design  worthy  of 
an  orator.  But  the  praise  of  that  prince  (however  de- 
serving he  was)  ought  not  to  have  been  Pliny's  chief 
aim.  Trajan  should  only  have  been  proposed  to  man- 
kind as  an  imitable  example,  to  allure  them  to  virtue. 
When  a  panegyrist  has  such  a  mean  view,  as  to  praise 
the  person,  rather  than  the  virtues  that  render  him  con- 
spicuous, this  is  only  flattery  addressed  to  pride. 

B.  What  think  you  then  of  those  poems,  that  were 
made  in  praise  of  ancient  heroes  ?  Homer  has  his  Achil- 
les ;  and  Virgil  his  iEneas.  Will  you  condemn  these 
two  poets? 

A.  By  no  means,  Sir  ;  do  but  examine  the  design  of 
their  works.  In  the  Iliad,  Achilles  is  the  chief  hero  ; 
but  his  praise  is  not  the  main  end  of  the  poem.  His 
character  is  faithfully  drawn  with  all  it9  defects  ;  nay, 
these  very  defects  are  a  part  of  that  instruction,  which 
the  poet  designed  to  convey  to  posterity.  The  great 
design  of  this  work  was  fo  inspire  the  Greeks  with  the 
love  of  warlike  glory ;  and  a  dread  of  discord,  as  the 
Greatest  obstacle  to  success.  This  moral  instruction  is 
plainlv  interwoven  throughout  th^  poem.     The  Odvssey 

3  ' 


56"  DIALOGUES  CONCERNING  ELOQUENCE. 

indeed  represents,  in  Ulysses,  a  hero  more  regular,  and 
more  accomplished  :  but  this  is  still  natural.  For,  of 
course,  a  man,  like  Ulysses,  whose  chief  character  is  wis- 
dom, must  be  more  wary,  and  uniform  in  his  conduct, 
than  such  a  rough,  warm,  forward  youth  as  Achilles.  So 
that  in  drawing  both  these  heroes,  Homer  seoms  only  to 
have  copied  nature.  In  fine,  throughout  the  Odyssey 
we  find  innumerable  instructions  for  the  whole  conduct 
of  life  :  and  one  cannot  but  observe  that  the  poet's  de- 
sign, in  describing  a  prudent  man,  whose  wisdom  makes 
him  always  successful,  was  to  shew  posterity  what  good 
effects  might  be  expected  from  prudent  piety,  and  a 
regular  life.  Virgil  in  his  iEneid,  has  imitated  the  Odys- 
sey in  his  hero's  character  ;  and  has  drawn  him  brave, 
moderate,  pious,  and  steady.  But  it  is  evident  that  the 
praise  of  iEneas  was  not  the  poet's  principal  aim.  That 
hero  was  designed  to  represent  the  Roman  people,  who 
descended  from  him ;  and  Virgil  meant  to  show  them 
that  their  extraction  was  divine  ;  that  the  gods  had  des- 
tined them  to  govern  the  world :  and  by  this  he  animat- 
ed them  to  the  practice  of  such  heroic  virtues  as  might 
support  the  glory  designed  for  them.  Now  a  heathen 
could  not  possibly  devise  a  nobler  moral  than  this.  The 
only  fault  of  which  Virgil  can  be  suspected,  is  his  hav- 
ing had  his  private  interest  too  much  in  view  ;  and  his 
turning  his  excellent  poem  to  the  praise  of  Augustus, 
and  his  family,  with  too  great  an  air  of  flattery.  But 
we  ought  not  to  criticise  any  author  too  severely. 

B.  But  will  you  not  allow  a  poet,  or  an  orator,  to 
seek  his  fortune  in  an  honourable  way? 

A.  After  this  useful  digression  concernimg  panegyr- 
ics, we  now  return  to  the  difficulty  you  proposed.     The 


DIALOGUES  CONCERNING  ELOQUENCE.  5S 

question  is,  whether  an  orator  ought  to  be  entirely  dis- 
interested ? 

B.  I  do  not  think  that  he  ought ;  for  this  would 
overturn  the  most  common  maxims- 

A.  In  your  republic,  would  you  not  have  orators 
obliged  to  the  strictest  rules  of  truth  ?  do  not  you  own 
that  they  ought  never  to  speak  in  public,  but  in  order  to 
instruct  people,  to  reform  their  conduct,  and  strengthen 
the  laws  ? 

B.  Yes. 

A.  An  orator  then  should  have  nothing  either  to  hope 
or  fear  from  his  hearers,  with  regard  to  his  own  interest 
If  you  allowed  of  ambitious,*  mercenary  declaimers,  do 
you  think  they  would  oppose  all  the  foolish,  unruly  pas- 
sions of  men  ?  If  they  themselves  be  subject  to  avarice, 
ambition,  luxury,  and  such  shameful  disorders,  will  they 
be  able  to  cure  others  ?  If  they  seek  after  wealth  ;  can 
they  be  fit  to  disengage  others  from  that  mean  pursuit  ? 
I  grant,  that  a  virtuous  and  disinterested  orator  ought 
always  to  be  supplied  with  the  conveniences  of  life  :  nor 
can  he  ever  want  them,  if  he  be  a  true  philosopher ;  I 
mean,  such  a  wise  and  worthy  person  as  is  fit  to  reform 
the  manners  of  men :  for  then  he  will  live  after  a  plain, 
modest,  frugal,  laborious  manner  :  he  will  have  occasion 
but  for  little  ;  and  that  little  he  will  never  want ;  though 
he  should  earn  it  with  his  own  hands.  Now,  what  is 
superfluous  ought  not  to  be  offered  him,  as  the  recom- 
pense of  his  public  services  :  and  indeed  it  is  not  worthy 

*  Jam  hoc  quia  non  videt,  maximam  partem  orationis  in  tractatu  a?qui  boni- 
que  consistere?  dicetne  de  his  secundum  debitam  rerum dignitatem  malus  atque 
iniquus  ?  denique — demus  id  quod  nullo  modo  fieri  potest,  idem  igenii,  studii, 
doctrinae,  pessimo,  atque  optirao  viro,  uter  raelior  dicetur  orator  ?  nimirum  qui 
homo  quoque  melior.  Non  igitur  unquam  malus  idem  homo,  et  perfcntus  orator 
Quint,  lib.  xii.  c,  1. 


60  DIALOGUES  CONCERNING  ELOQUENCE, 

of  his  acceptance.  He  may  have  honour  and  authority 
conferred  on  him ;  but  if  he  be  master  of  his  passions, 
as  we  suppose,  and  above  selfish  views,  lie  will  use  this 
authority  only  for  the  public  good  ;  and  be  ready  to  re- 
sign it,  when  he  can  no  longer  enjoy  it  without  llattery 
or  dissimulation.  In  short,  an  orator  cannot  be  fit  to 
persuade  people,  unless  he  be  inflexibly  upright ;  for, 
without  this  steady  virtue,  his  talents  and  address,  would, 
like  a  mortal  poison,  infect  and  destroy  the  body  politic. 
For  this  reason  Cicero*  thought,  that  virtue  is  the  chief 
and  most  essential  quality  of  an  orator  ;  and  that  he 
should  be  a  person  of  such  unspotted  probity  as  to  be  a 
pattern  to  his  fellow  citizens ;  without  which  he  cannot 
even  seem  to  be  convinced  himself  of  what  he  says  ;  and 
consequently,  he  cannot  persuade  others. 

B.  I  am  sensible  there  is  a  great  deal  of  weight  in 
what  you  say :  but  after  all,  may  not  a  man  fairly  em- 
ploy his  talents  to  raise  himself  in  the  world  ? 

A.  Let  us  look  baek  always  to  the  principles  we  laid 
down.  We  have  agreed  that  eloquence,  and  the  profes- 
sion of  an  orator,  should  be  devoted  to  the  instruction  of 
people,  and  the  reformation  of  their  practice.  Now,  to 
do  this  with  freedom  and  success,  a  maw  must  be  disin- 
terested ;  and  must  teach  others  to  contemn  death,  and 

*  Est  enim  eloquentia  una  (juaedam  de  summis  virtutibus — quae  quo  major  est 
ris,  hoc  est  magis  probitate  jungenda,  summaque  prudentia ;  quaruin  virtutum 
expettibus  si  dicendi  copi&m  tradiderimus,  uon  eos  quidem  oratores  effeceri- 
mus  ;  sed  furentibus  quasdam  arma  dedorimus.     De  Orat.  1.  iii.  0  14. 

Sit  ergo  nobis  orator  quern  instituimus  is,  qui  a  M.  Cicerone  finjtur,  vir  bonus, 
dicendi  pcritus — Adde  quod  ne  studio  quidem  operis  pulcherriuii  vacare  mens, 
nisi  omnibus  vitiis  libera,  potest — Quid  pulamus  facturas  cupiditatem,  avaritiam, 
.nvidiam  ?  quarum  irapoteutissima?  cogitationes,  soinnos  etiam  ipsos,  et  ilia  per 
quielem  visa,  perturbent.  Nihil  est  enim  tam  orcupatum,  tarn  multiforme,  tot 
',c  lam  variis  affectibus  concisum  atque  laceratum,  quam  mala  mens.  Quint. 
cap.  ' 


DIALOGUES  CONCERNING  ELOQUENCE.  61 

riches,  and  unmanly  pleasure.  He  must  infuse  into  their 
minds  the  love  of  moderation,  frugality,  a  generous  con- 
cern for  the  public  good,  and  an  inviolable  regard  to  the 
laws  and  constitution  :  and  the  orator's  zeal  for  all  these 
must  appear  in  his  conduct,  as  well  as  in  his  discourses. 
But  will  he,  who  strives  to  please  others,  that  he  may 
make  his  fortune  ;  and  who  therefore  avoids  disobliging 
any  body  ;  I  say,  will  such  an  artful,  selfish  person  incul- 
cute  unacceptable  truths  with  boldness  and  authority  ? 
or,  if  he  should,  will  any  one  believe  a  man,  Avho  does 
not  seem  to  believe  himself? 

B.  But  supposing  him  to  be  in  narrow  circumstances, 
he  does  no  harm,  I  hope,  by  endeavouring  to  improve 
them. 

A.  If  he  be  pinched,  let  him  try  to  mend  his  condi- 
tion some  other  way.  There  are  other  professions  that 
will  easily  set  him  above  want.  But  if  he  be  in  such  ex- 
treme distress  as  to  depend  on  relief  from  the  public ; 
he  is  not  yet  fit  to  be  an  orator.  Would  you  choose  men 
that  are  indigent,  and  almost  starving,  to  be  judges  in 
your  commonwealth?  Would  you  not  be  afraid  that  their 
wants  might  expose  them  to  corruption  ;  or  betray  them 
into  some  dishonourable  compliance  ?  Would  you  not 
rather  choose  persons  of  note  and  distinction,  who  are 
above  necessity,  and  out  of  the  reach  of  its  temptations  ? 

B.  I  believe  I  should. 

Ji.  For  the  same  reason,  if  you  wanted  orators,  that 
is,  public  masters  to  instruct,  reclaim,  and  form  the  minds 
and  manners  of  the  people,  would  you  not  choose  such 
men  as  wanted  nothing,  and  are  far  above  little  selfish 
aims  ?  And  if  there  were  others,  who  had  proper  talents 
for  this  superior  office,  but  were  clogged  with  their  per- 
gonal concerns,  and  narrow  views  of  private  interests; 


432  DIALOGUES  CONCERNING  ELOQUENCE. 

would  you  not  excuse  them  from  showing  their  eloquence 
till  they  were  more  easy  and  disengaged  in  their  circum- 
stances ;  and  could  speak  in  public  without  being  sus- 
pected of  any  mean  design  ? 

B.  It  would  be  better.  But  does  not  the  experi- 
ence of  our  own  age  plainly  shew,  that  an  orator  may 
make  his  fortune  by  preaching  rigid  virtue  with  great 
vehemence  ?  Where  can  we  find  keener  satires  against 
the  prevailing  corruptions  of  the  age,  and  severer  moral 
characters  than  those  which  come  from  the  pulpit?  Yet 
people  are  not  disturbed  at  them  ;  nay,  they  are  pleased 
with  them  ;  and  the  ingenious  preacher  gets  preferment 
by  them. 

A.  It  is  very  true ;  but  moral  instructions  have  no 
weight  nor  influence,  when  they  are  neither  supported 
by  clear  principles,  nor  good  examples.  Whom  do  you 
see  converted  by  them  ?  People  are  accustomed  to  hear 
such  harangues ;  and  are  amused  by  them,  as  with  so 
many  fine  scenes  passing  before  their  eyes.  They  hark- 
en  to  such  lectures  just  as  they  wTould  read  a  satire  :  and 
they  look  on  the  speaker  as  one  that  acts  his  part  well. 
They  believe  his*  life,  more  than  his  talk  :    and  when 

*  The  clergy  have  one  great  advantage  beyond  all  the  rest  of  the  world  in 
this  respect,  besides  all  others,  that  whereas  the  particular  callings  of  other  men 
prove  to  them  great  distractions,  and  lay  many  temptations  in  their  way,  to 
divert  them  from  minding  their  high  and  holy  calling,  of  being  Christians  ;  it  is 
quite  otherwise  with  the  clergy  ;  the  more  they  follow  their  proper  callings,  they 
do  the  moie  certainly  advance  their  general  one  ;  the  better  priests  they  are, 
they  become  also  the  better  Christians.  Every  part  of  their  calling,  when  well 
performed,  raises  good  thoughts,  and  brings  good  ideas  into  their  minds  ;  and 
fends  both  to  increase  their  knowledge,  and  quicken  their  sense  of  divine  mat- 
ters. A  priest  then  is  more  accountable  to  God,  and  the  world,  for  his  deport- 
ment, and  will  be  more  Fcvcrcly  accounted  with,  than  any  other  person  whatso- 
ever. He  is  more  watched  over  and  observed  than  all  others.  Very  good  men 
will  be,  even  to  a  censure,  jealous  of  him  ;  very  bad  men  will  wait  for  his  halt- 
ing, and  insult  upon  it  ;  and  all  sorts  of  persons  will  be  willing  to  defend  them- 
lelves  against  the  authority  of  his  doctrine  and  rwlmonitions,  by  this,  he  says 


DIALOGUES  CONCERNING  ELOQUENCE,  63 

shey  know  him  to  be  selfish,  ambitious,  vain,  given  up 
to  sloth  and  luxury ;  and  see  that  he  parts  with  none  of 
those  enjoyments  which  he  exhorts  others  to  forsake  ; 
though,  for  the  sake  of  custom  and  ceremony,  they  hear 
him  declaim ;  they  believe  and  act  as  he  does.  But, 
what  is  worst  of  all ;  people  are  too  apt  to  conclude, 
that  men  of  this  profession  do  not  believe  what  they, 
teach  :  this  disparages  their  function ;  and  when  others 
preach  with  a  sincere  zeal,  people  will  scarce  believe 
this  zeal  to  be  sincere, 

B.  I  cannot  but  own  that  your  notions  hang  well  to- 
gether ;  and  that  they  are  very  convincing  when  one 
considers  them  attentively.  But  tell  me  freely,  does  not 
all  you  have  said  on  this  subject  flow  from  a  pure  zeal 
for  christian  piety  ? 

A.  No;  if  an  unbeliever  reason  justly,  he  must  fall 
into  the  same  train  of  thoughts  :  but  indeed  one  must 
have  a  christian  spirit  to  act  up  to  them ;  for  it  is  grace 
alone  that  can  suppress  the  disorderly  emotions  of  self- 
love.  When  I  pressed  you  with  the  authority  of  Socra- 
tes and  Plato,  you  would  not  resign  your  judgment  to 
theirs ;  and  now,  since  reason  itself  begins  to  convince 


but  does  not ;  the  world  will  reverse  this  quite,  and  consider  rather  how  a  clerk 
?ives,  than  what  he  says.  They  see  the  one  ;  and  from  it  conclude  what  he 
himself  thinks  of  the,. other  ;  and  will  think  themselves  not  a  little  justified,  if 
they  can  say  that  they  did  no  worse  than  they  saw  their  minister  do  before  them. 
Therefore  a  priest  must  not  only  abstain  from  gross  scandal  ;  but  keep  at  the 
farthest  distance  from  them, — such  diversions  as  bi3  health  or  the  tempej  of 
his  mind,  may  render  proper  for  him,  ought  to  be  manly,  decent,  and  grave  ; 
and  such  as  may  neither  possess  his  mind  or  time  too  much,  nor  give  a  bad  char- 
acter of  him  to  his  people.  He  must  also  avoid  loo  much  familiarity  with  bad 
people  ;  and  the  squandering  away  his  time  in  too  much  vain  and  idle  discourse. 
His  cheerfulness  ought  to  be  frank ;  but  neither  excessive  nor  licentious. 
His  friends,  and  his  garden  ought  to  be  his  chief  diversions  ;  as  his  study,  and 
his  parish  ought  to  be  his  chief  employment?.  Bishop  Burnet's  Disc,  of  tb$ 
pastoral  care.  ch.  vifi. 


B4  DIALOGUES  CONCERNING  ELOQUENCE. 

you  ;  and  that  I  need  not  enforce  the  truth  from  author- 
ities ;  what  if  I  should  tell  you  after  all,  that-I  have  on- 
ly used  their  arguments  on  this  subject. 

B.   Is  it  possible  ?  I  should  be  very  glad  of  it. 

A.  Well  then ;  Plato  introduces  Socrates  discoursing 
with   Gorgias,  a  famous  rhetorician,   and  Callicles,  one 
of  his  disciples.      This  Gorgias  was  Isocrates'  master  5 
and    (as  Tully  tells    us,)  he    was    the  first    man    that 
boasted  of  his  being  able  to  talk  eloquently  on  every 
thing:  in  which  ridiculous  vanity  he  was  afterwards  im- 
itated by   other  Greek   declaimers.      These    two  men, 
Gorgias  and  Callicles,  harangued  plausibly  enough  on  ev- 
ery subject  ;  being  Avits  that  shone  in  conversation,  and 
had  no  other  business  but  to  talk  finely.     However  they 
wanted,  what*  Socrates  wished  every  man  to  have,  solid 
principles  of  morality,  and  a  sedate,  just  way  of  reasoning. 
Plato  therefore  having  shown  what  a  ridiculous  turn  of 
mind  these  men  had ;  he  represents  Socrates  as   divert- 
ing himself  with  their  folly,  and  facetiously  puzzling  the 
two  orators  so  much,  that  they  could  not  tell  him  what 
eloquence  is.     Then  he  proves  that  rhetoric,  (which  was 
the  profession  of  these  declaimers)  is  not  truly  an  art : 
for,  according  to   him,   '  an   art   is  a   regular   discipline, 
which  teaches  men  to  do  something   that   will   help   to 
make  them  wiser,  and  better  than  they   are.'     So   that 
he  allows  of  no  other  arts  but  the  liberal  ones :    and  he 
shows  that  even  these  are  perverted,  when  they  are  ap- 

*— Inventi  sunt  qui,  cum  ipri  doctrina,  et  ingeniis  abundarent,  a  re  autera 
•  ivili  et  negotiis,  animi  quodam  judicio  al>horrerent,  banc  dicendi  exercitatio- 
uem  esagitarent,  atquc  contemnerent.  Quorum  princeps  Socrates  fuit,  is  qui 
omnium  cruditorum  testimonio,  totiu.-que  judicio  GraeitB,  cum  prudentia,  et 
acumme,  ct  venustatc,  et  eubtilitate,  turn  vero  eloquentia,  varietatc,  copia, 
quamcumque  iu  partem  dedisset,  omnium  fuit  facile  princeps— cujus  ingenium 
•variosque  sermoncs  immortalitati  siripti9  suis  l'lato  tradidit. 

Cicero  dc  Oral.  lib.  i.  i  16. 


DIALOGUES  CONCERNING  ELOQUENCE.  Qj 

plied  to  any  other  end  besides  training  up  men  to  virtue. 
He  proves  that  this  was  not  the  aim  of  the  rhetoricians  : 
that  even  Themistoeles  and  Pericles  had  quite  other 
views;  and  that  therefore  they  were  not  truly  orators. 
He  says  those  famous  men  only  persuaded  the  Atheni- 
ans to  make  harbours,  and  build  walls,  and  obtain  victo- 
ries :  they  only  made  their  citizens  wealthy,  warlike. 
and  powerful ;  and  were  afterwards  ill  treated  for  it ; 
which  was  really  no  more  than  they  might  have  expect- 
ed. If  they  had  rendered  the  people  good  and  virtu- 
ous by  their  rhetoric,  they  would  have  been  sure  of  a 
just  recompense  ;  for,  he  who  makes  men  upright,  and 
good,  cannot  lose  the  reward  of  his  labour  ;  seeing  virtue 
and  ingratitude  are  inconsistent.  I  need  not  tell  you  all 
the  arguments  he  uses  to  show  how  useless  such  false 
rhetoric  is  ;  for,  all  that  I  have  said  hitherto  on  this 
point,  in  my  own  name,  is  really  taken  from  him.  It 
will  be  more  proper  to  represent  to  you  what  he  says 
of  the  evils  that  these  vain  haran^uers  occasion  in  the 
republic. 

B.  It  is  evident  that  such  rhetoricians  were  danger- 
ous in  the  Grecian  commonwealths,  where  they  could  mis- 
lead the  people,  and  usurp  the  government. 

A.  That  is  the  chief  danger  that  Socrates  appre- 
hended from  them.  But  the  principles  he  lays  down, 
on  this  occasion,  reach  a  greut  deal  further.  In  fine, 
though  you  and  I  speak  now  of  ordering  a  commonwealth; 
our  inquiry  and  conclusions  are  not  applicable  to  democ- 
racy alone  ;  but  to  every  kind  of  government,  whether  it 
be  strictly  a  republic,  an  aristocracy,  or  a  monarchy. 
So  that  the  particular  form  of  government  does  not  en- 
ter into  the  present  question.     For  in  all   countries,  the 

rules  of  Socrates  arc  equally  useful. 

9 


66  DIALOGUES  CONCERNING  ELOQUEN(  l '.. 

C.  I  wish  you  would  explain  them  to  us. 

A.  He  says  that  seeing  a  man  is  composed  of  a  mind 
and  a  body;     he  ought  to  improve  them   both.     Now 
there  are  two  arts  that  concern  the  mind  ;  and  two  oth- 
ers, that  relate  to  the  body.     The  two  that  belong  to 
the  mind,  are  moral  philosophy,  and  the  knowledge   of 
the  national  laws.     Under  the  head  of  moral  philosophy 
he  comprehends  the  laws  of  nature  and  nations  :  and  all 
those  dictates  of  philosophy  that  arc  proper  to  govern 
the  inclinations  and  manners  of  the  Avholc  republic,  as 
well  as  of  every  individual  member  of  it.     He  consider- 
ed the  second  art,  as  a  remedy  that  is  to  be  used  to 
suppress  falsehood,  injustice,  and  the  like  disorders  among 
the  citizens ;    for,  by  it   lawsuits  arc  determined ;     and 
crimes  are  punished.     So  that  moral  philosophy  serves 
to  prevent  evil ;    and  the  knowledge  of  the  laws  and 
constitution,  to  punish  it.     There  are  likewise   two  arts 
for  managing  the  body ;  the  gymnastic  art,  which  by  due 
exercise   and  temperance,  renders   it    healthy,   active, 
vigorous,  and  graceful ;  (for,  you  know,  Sir,  the  ancients 
made  a  wonderful  use  of  this  art ;    which  we  have  now 
quite  lost ;)  and  the  knowledge  of  physic  which  cures  the 
oody  when  its  health  is  lost,  or  impaired.    The  gymnastic 
art  assists  the  body,  as  moral  philosophy  doth  the  soul ; 
namely,  to  form  and  improve  it ;  and  skill  in  medicine  is 
helpful  to  the  body,  as  the  knowledge  of  the  laws  is  to 
the  mind ;  for  correcting  and  curing  disorders.     But  this 
wise  institution  was  altered,  says  Socrates ;  instead  of  a 
solid,  practical  philosophy,  we  have  only  the  vain  subtil- 
ty  of  wrangling  sophists:  a  set  of  spurious  philosophers, 
who  abuse  reason  ;  and,  having  no  sense  of  public  good, 
aim  only  at  promoting  their  own  selfish  ends.     Instead 
of  attaining  a  thorough  insight  into  the  national  laws,  peo- 


DIALOGUES  CONCERNING  ELOQUENCE.  67 

pie  are  amused  and  misled  by  vain-glorious  ostentation 
of  these  rhetoricians,  who  endeavour  only  to  please  and 
dazzle    the   mind  ;     and  instead   of  recommending  the 
knowledge  of  the  public  constitution,  and  the  administra- 
tion of  justice,  (which  being  the  medicine   of  the  soul, 
should  be  applied  to  cure  its  disorderly  passions,)  these, 
false  orators  think  of  nothing  but  how  to  spread  their 
own  reputation.     And    with  regard  to  the   body,  says 
Socrates,  the  gymnastic  art  begins  to  be  exchanged  for 
skill  in  dress  ;  which  gives  the  body  but  false,  deceitful 
ornaments.      Whereas  we  ought  to  desire  only  such  a 
natural  comeliness  as  results  from  health  of  body,  and 
due  proportion  of  its  members  ;     which  must  be  acquir- 
ed and  preserved  by  temperance  and  exercise.     The 
proper  and  seasonable   use  of  medicine  is  likewise  laid 
aside  to  make  room  for  delicious  dishes,  and  such  pala- 
table things  as  raise  and  ensnare  the  appetite.     And  in- 
stead of  carrying  off  gross  humours  from  the  body  bv 
proper  evacuations,  to  restore  its  health  ;  nature  is  clog- 
ged and  overcharged  ;    and  a  false   appetite   is  excited 
by   all    the  various  ways  of  luxury  and   intemperance. 
He  farther  observes,  that  those  orators,  who,  in  order 
to  cure  men,  should  have  given  them  bitter  physic,  and. 
with  authority,  have  inculcated  the  most  disagreeable 
truths  ;     have  on  the  contrary  done  for  the  mind,  what 
cooks  do  for  the  body :    their  rhetoric  is  only  an  art  of 
dressing  up  delicacies  to  gratify  the  corrupted  taste  of 
the  people.     All  their  concern  is  to  please  and  sooth 
them,  by  raising  their  curiosity  and  admiration.     For, 
these    declaimers  harangue  only   for  themselves.     He 
concludes  his  remarks  with  asking,  where  are  those  cit- 
izens whom  the  rhetoricians  have  cured  of  their  vicious 
habits  ?    Whom  have  they  made  sober  and  virtuous  ? 


68 


r>l\LOGUES  CONCERNING  ELOQUENCE. 


Thus  Socrates  describes  the  general  disorders,  and  cor- 
ruption of  manners  that  prevailed  in  his  time.  But 
does  he  not  talk*  like  one  of  the  present  age,  who 
observes  what  passes  among  us  ;  and  speaks  of  the 
abuses  that  reign  in  our  own  days  ?  Now  you  have  heard 
the  sentiments  of  this  wise  heathen:  what  do  you  say 
of  that  eloquence  which  tends  only  to  please,  and  give 
pretty  descriptions  ;  when  (as  he  says)  we  ought  to 
cauterize,  and  cut  to  the  quick  ;  and  earnestly  endeav- 
our to  cure  people's  minds  by  the  bitterness  of  reme- 
dies, and  the  severity  of  an  abstemious  diet  ?  I  appeal 
to  your  own  judgment  in  this  case  :  if  you  were  sick, 
would  you  be  pleased  with  a  physician,  who,  in  the  ex- 
tremity of  your  illness,  should  waste  his  time,  and  amuse 
you  with  explaining  to  you  some  fine  hypothesis  in  an 
elegant  style  ;  instead  of  making  pertinent  inquiries  into 
the  cause  and  symptoms  of  your  distemper,  and  pre- 
scribing suitable  remedies  ?  Or,  in  a  trial  at  law,  where 
your  estate  or  your  life  were  at  stake,  what  would  you 
think  of  your  lawyer,  if  he  should  play  the  wit  in  your 
defence,  and  fill  his  pleading  with  flowers  of  rhetoric 
and  quaint  turns,  instead  of  arguing  with  gravity,  strength 
of  reason,  and  earnestness,  to  gain  your  cause  ?  Our 
natural  love  of  life,  and  well-being,  shows  us  plainly  the 

*  Th«  ornaments  of  speaking  are  much  degenerated  from  their  original  use- 
fulness. They  were  at  first,  no  doubt,  an  admirable  instrument  in  the  hands  of 
wise  meD,  when  they  were  only  employed  to  describe  goodness,  honesty,  obedi- 
ence ;  in  larger,  fairer,  and  more  moving  images  ;  to  represent  troth  clothed 
with  bodies  ;  and  to  bring  knowledge  back  again  to  our  very  senses,  whence  it 
was  at  first  derived  to  our  understanding.  But  now  they  are  generally  changed 
to  worse  uses  ;  they  make  the  fancy  disgust  the  best  things,  if  they  come  sound 
and  unadorned  ;  they  are  in  open  defiance  against  reason  ;  professing  not  to  hold 
much  correspondence  with  that ;  but  with  its  slaves,  the  passions  ;  they  give 
fie  mind  a  motion  too  changeable  and  bewitching,  to  consist  with  right  practice. 

Bishop  Sprat's  Hist,  of  R.  S.  p.  Ill,  1  \<ii. 


DIALOGUES  CONCERNING  ELOQUENCE*  69 

absurdity  of  false  oratory,  and  of  the  unseasonable  os- 
tentation of  it,  in  such  cases  as  I  have  now  mentioned : 
but  we  are  so  strangely  unconcerned  about  religion,  and 
the  moral  conduct  of  life,  that  we  do  not  observe  the 
same  ridicule  in  careless  vain-glorious  orators  ;  who  yet 
ought  to  be  the  spiritual  physicians  and  censors  of  the 
people.  Indeed  the  sentiments  of  Socrates  on  this  sub- 
ject ought  to  make  us  ashamed. 

B.  I  perceive  clearly  enough  that,  according  to  your 
reasoning,  orators  ought  to  be  the  defenders  of  the  laws, 
and  instructors  of  the  people  to  teach  them  true  wis- 
dom and  virtue.  But  among  the  Romans  the  rhetoric 
of  the  bar  was  otherwise  employed. 

A.  That  was  certainly  the  end  of  it.  For,  when 
orators  had  not  occasion  to  represent  in  their  discours- 
es the  general  wants  of  the  republic,  they  were  oblig- 
ed to  protect  innocence,  and  the  rights  of  particular  per- 
sons. And  it  was  on  this  account  that  their  profession 
was  so  much  honoured ;  and  that  Tully  gives  us  such  a 
lofty  character  of  a  true  orator.* 

B,  Let  us  hear  then  how  orators  ought  to  speak. 
I  long  to  know  your  thoughts  on  this  point ;  seeing  you 
deny  the  finical,  florid  manner  of  Isocrates,  which  is  so 
much  admired  and  imitated  by  others. 


*  Neque  vero  mihi  quidquam  praestabilius  videtur,  quam  posse  dicendo  tenerc- 
bominum  coetus,  mentes  allicere,  voluntates  compellere  quo  velit ;  unde  autem 
velit,  deducere.  Haec  una  res  in  omni  libero  populo,  maximeque  in  pacatis  tran- 
quillisque  civitatibus  prarcipue  semper  floruit,  semperque  dominita  est.  Quid  enim 
est  aut  tam  admirabile,  quam  ex  inCnita  multitudine  hominum  existere  uuum,  qui 
id  quod  omnibus  natura  sit  datum,  vel  solus,  vel  cum  paucis  facere  possit? — aut 
tam  potens,  tamque  magnificum,  quam  populi  raotus,  judicum  religiones,  sena- 
tus  gravitatem,  unius  oratione  converti  ? — ac  ne  plura,  quae  sunt  pene  innumera- 
bilia,  consecter,  comprehendam  brevi  ;  sic  enim  statuo,  perfecti  oraloris  mod- 
eratione,  et  sapientia,  non  solum  ipsius  dignitatem,  sed  et  privatorum  plurimo- 
rum.  et  universe  rpipnhlicn?  salutem  maxime  contineri.    Cic.  de  Oral.  lib.  i.  4  8, 


70  DIALOGUES  CONCERNING  ELOQUENCE. 

A.  Instead  of  giving  you  my  opinion,  I  shall  go  on 
to  lay  before  you  the  rules  that  the  ancients  give  us  : 
but  I  shall  only  touch  upon  the  chief  points  ;    for,  I  sup- 
pose, you  do  not  expect  that  I  should  enter  into  an  end- 
less detail  of  the  precepts  of  rhetoric.     There  are  but 
too  many  useless  ones  ;    which  you  must  have  read  in 
those     books    where    they    are     copiously     explained. 
It  will  be  enough   if  we   consider   the   most   important 
rules.     Plato  in  his  Phaxlrus  shews  us,  that  the  greatest 
fault  of  rhetoricians  is,  their  studying  the  art  of  persua- 
sion, before  they  have  learned,  (from  the  principles  of 
true  philosophy,)  what  those   things  are  of  which  they 
ought  to  persuade  men.     He  would  have  orators  begin 
with  the  study  of  mankind  in  general ;     and  then   apply 
themselves  to  the   knowledge   of  the  particular  genius 
and  manners  of  those  whom  they  may  have  occasion  to 
instruct  and  persuade.     So  that    they  ought  first  of  all 
to  know  the  nature  of  man,  his  chief  end   and  his  true 
interest :    the  parts  of  which  he  is  composed,  his  mind, 
and  his  body  ;    and  the  true  way  to  make  him  happy : 
they  ought  likewise  to  understand  his  passions,  the    dis- 
orders they  are   subject   to,   and   the    art   of  governing 
them  ;  how  they  may  be  usefully  raised,  and  employed 
on  what  is  truly  good ;    and,  in  fine,  the  proper  rules  to 
make  him  live  in  peace,  and  become   entirely  sociable. 
After  this  general  study,  comes  that  which  is  particular. 
Orators  ouoht  to  know  the  laws  and  customs  of  their 
country  ;    and  how  far  they  are  agreeable  to  the  genius 
and  temper  of  the  people  ;  what  are  the  manners  of  the 
several  ranks  and  conditions  among  them  ;    their  differ- 
ent ways    of  education;     the   common   prejudices,   and 
separate  interests  that  prevail  in  the  present  age;    and 


DIALOGUES  CONCERNING  ELOQUENCE.  7 1 

the  most  proper  way  to  instruct  and  reform  the  people. 
You  see,  Sir,  this  knowledge  comprehends  all  the  solid 
parts  of  philosophy  and  politics.     So  that  Plato  meant 
to  shew  us  that  none   but   a  philosopher  can  be  a  true 
orator.     And  it  is  in  this  sense  we  must   understand  all 
he  says  in  his  Gorgias,  against  the  rhetoricians  ;  I  mean, 
that  set  of  men  who  made   profession   of  talking  finely 
and  persuading  others,  without   eudeavouring  to  know, 
from  *olid  philosophy,  what  one   ought  to  teach   them. 
In  short,  according  to  Plato,  the  true  art  of  oratory  con- 
sists in  understanding  those   useful  truths  of  which  we 
ought  to  convince  people  ;    and  the  art  of  moving  their 
passions,  in  order   to   persuasion.     Cicero*   says   almost 
the  very  same  things.     He  seems,  at  first,  to  think  that 
an  orator  should  know   every  thing ;     because    he  may 
have   occasion  to  speak   on   all   sorts  of  subjects ;   and 
(as  Socrates    observed   before    him)f   a   man   can  nev- 
er talk  well  on  a  point  of  which  he  is  not  entirely  mas- 
ter.    But  afterwards,  because    of  the   pressing  necessi- 
ties and  shortness  of  life,  Tully  insists   only   upon   those 
parts  of  knowledge  that  he    thinks  the   most  necessary 
for  an  orator.     He  would    have    him   at   least   well  in- 
structed in  all  that  part  of  philosophy ,J  which  relates  to 

*  Ac  mea  quidera  sententia  nemo  poterit  esse  omni  laude  cumulatus  orator, 
nisi  eiit  omnium  rerum  magnarum,  atque  artium  scientiam  consecutus.  Dt 
Oral.  lib.  1.5  6.  Oralorem  plenum  atque  perl'ectum  esse  eum  dicam,  qui  de  om- 
nibus rebus  possit  varie  copioseque  dicere.  Ibid.  §  13.  verum  enim  oraton 
qure  sunt  in  hominum  vita,  quandoquidem  in  ea  versetur  orator,  atque  ea  est  e£ 
subjecta  materies,  omnia  quaesita,  audita,  lecta,  disputata,  tractata,  agitata  es- 
se debent.     Lib.  iii.  Q  14. 

t  Etenim  exrerum  cognitione   efflorescat,  et  redundet  oportet  oratio  ;    qua 
nisi  subest  res  ab  oratore  percepta,  et  cognita,  inanem  quandam  habet  elocutio- 
nero,  et  pene  puerilem.     De  Oral.  lib.  i.  {  G. 

^  Positumsit  igitur  in  primis — sine  philosophia  non  posse  effici,  quern  quseriinu; 
eloquentem — nee  vero  sine  philosophorum  disciplina,  genus,  et  speciem  cujusque 
rei  cernere,  neqtie  earn  definiendo  explicare,   nee  tribuere  in  partes  possiimus  ; 


72  DIALOGUES  CONCERNING  ELOQUENCE; 

the    conduct    and    affairs    of  social    life.       But     above 
all    things,  he    would   have    an  orator*  know  the  frame 
of    man,     both    with    regard    to    his    soul,  and    body, 
and  the  natural  tendency  and  force  of  his  passions ;    be- 
cause the  great  end  of  eloquence    is  to  move  the  secret 
springs  of  them.     He  reckons  the  knowledge!  of  the 
laws,  and  constitution,  to  be  the  foundation  of  all  public 
discourses  :  but  he  docs  not  think  a  thorough  insight  in- 
to  all  the  particular  cases  and  questions  in  law  to  be  ne- 
cessary ;  because,  upon  occasion,  one  may  have  recourse 
to  experienced  lawyers,  Avhose  peculiar  profession  it  is  to 
understand  and   disentangle  such  intricate  points.     He 
thinks,  with  Plato,  that  an  orator  should  be  a  master^  of 
reasoning ;  and  know  how  to  define,  and  argue,  and  un- 
ravel the  most  specious  sophisms.     He  says  we  destroy 

nee  judicare  qua:  vera,  quae  falsa  sint ;  neque  cernere  consequenlia,  repugnantia 
videre,  ambigua  distinguere.  Quid  dicam  de  natura  rerum  cujus  cognitio  mag- 
nara  orationis  suppeditat  copiam?  De  vita,  de  ofiiciis,  de  virtute,  de  tuoribus? 
Oral,  i  4. 

*  Omnes  animoruni  raotus,  quos  hotninuin  generi  rerum  natura  tribuit,  peni- 
tus  pernoscendi. — De  Oral.  lib.  i.  }  5. — Num  admoveri  possit  oratio  ad  sen9us 
animoruni,  atque  motus  ve)  inflatnmandos,  vel  etiam  extinguendos  (quod  unura 
in  oratore  dominatur,)  sine  dilige?itissima  ptrvesligatione  earum  omnium  rationum 
quae  de  naturis  humani  generis,  ac  tuoribus,  a  pbilosophis  explicantur. — De  Oral, 
lib.  i.  §  14.  Quare  hie  locu9  de  vita  et  tuoribus,  totus  est  oratori  perdiscendus. 
Ibid.  &  15. 

t  Bibliothecas  mehercule  omnium  philosopborum  unus  inihi  videtur  duodecim 
tabularum  libellu9,  si  quis  legum  fontes,  et  capita  viderit,  et  auctoritatis  pondere, 
et  utilitatis  ubertate  superare.  Ac  si  nos,  id  quod  maxime  debet,  nostra  patriu 
delectat. — Cujus  primum  nobis  mens,  mos,  disciplina  nota  esse  debet ;  vel  quia 
est  patria,  parens  omnium  nostrum,  vel  quia  tanta  sapientia  fuisse  in  jure  con- 
stituendo  putanda  est,  quanta  fuit  in  his  tantis  operibus  imperii  comparandis. 
Dc  Oral.  lib.  i.  i  44. 

|  Nee  vero  dialecticis  modo  sit  inslructus,  sed  hubeat  omnes  philosophise  noto9, 
ettractatos  locos.  Nihil  enim  de  religione,  nihil  de  morte,  nihil  de  pietate,  nihil 
de  caritate  patriae  ;  nihil  du  bonis  rebus,  aut  main  ;  nihil  de  virtutibus,  aut  vi- 
tiis — nihil,  inquam,  sine  ea  scientia,  imam  dixi,  graviler,  ample,  copiose  dici,  et 
explicari  potest.     Oral,  i  33. 


DIALOGUES  CONCERNING  ELOQUENCE.  f3 

eloquence,  if  we  should  separate  it  from  philosophy  :  for 
then,  instead  of  wise  orators,  we  should  have  only  trifling, 
injudicious  declaimers.  He  further  requires  not  only  an 
exact  knowledge  of  all  the  principles  of  ethics  ;  but  like- 
wise that  the  orator  be  fully  acquainted  with  antiquity.* 
He  recommends  the  careful  perusal  of  the  ancient  Greek 
writers,  especially  the  historians  ;  both  for  their  style? 
and  for  the  historical  facts  they  relate.  He  particular- 
ly enjoinst  the  study  of  the  poets :  because  of  the  great 
resemblance  there  is  between  the  figures  of  poetry,  and 
those  of  eloquence.  \n  tine,  he  often  declares  that  an 
orator  ought  to  furnish  his  mind  with  a  clear,  comprehen- 
sive view  of  things,  before  he  attempt  to  speak  in  pub- 
lic. I  fancy  I  could  almost  repeat  some  of  his  words  on 
this  subject  ;  so  often  have  I  read  them  ;  and  so  strong 
an  impression  did  they  make  on  my  thoughts.  You  will 
be  surprised  to  see  how  much  knowledge,  and  how  manyf 

*  Cognoscat  etiam  rerum  gestarum  et  memorise  veteris  ordinem,  maxime  sci. 
licet  nostras  civitatis ;  sed  et  imperiosoruni  populorum  et  regum  illustrium — 
nescire  enim  quid  antea,  quam  natus  sis,  acciderit,  id  est  semper  esse  puerum-— 
comuaemoratio  autem  antiquilatis,  exemplorumque  prolatio  summa  cum  delec- 
tatione,  et  auctoritatem  orationi  affert,  et  fidem.  Oral.  $  34. — Apud  Graecos 
autem  eloquentissimi  homines  remoti  a  causis  forensibus,  cum  ad  caeteras  res  il- 
lustres,  turn  ad  scribeudam  historian)  maxime  se  applicaverunt.  Namque  et  He- 
rodotus— et  post  ilium  Thucydides  omnes  dicendi  arlificio  mea  sententia  facile 
vicit — denique  etiam  a  philosophia  prol'ectus  princeps  Xenophon. — De  Oral,  lib, 
ii.  }  13,  14. 

t  Legendi  etiam  poetre,  cognoscenda  historia,  omnium  bonarum  artium 
scriptores. — De  Oral.  lib.  i.  $  34.  Est  cnim  finitimus  oratori  poeta,  numeris  ad- 
strictior  paulo,  verborum  autem  licentia  liberior  ;  multis  vero  ornandi  generibu3 
socius  ac  pene  par ;  in  hoc  quidem  certe  prope  idem,  nu!!is  ut  termini3  circum- 
scribat  aut  definiat  jus  suum,  quo  minus  ei  liceat  eadem  ilia  facultate,  et  copia 
vagari  qua  velit. — Ibid  i  16. 

%  Non  qua;ritur  mobilitas  linguae,  non  celeritas  verborum,  non  denique  ea 
quae  nobis  non  possurnus  fingere,  facies,  vultus,  sonus.  In  oratore  autem  acu- 
men dialecticorum,  sententise  philosophorum,  verba  prope  poctarum,  memoria 
juris  consultorum,  vox  tragcedorum,  geslus  pene  summorum  actorum,  est  requi- 
rendus,     Quaroobrpm  nihil  in  horninum  genere  rarius  nprf"cto  oratore  inveniri 

10 


74  niALOGUES  CONCERNING  ELOqUEN<  l.. 

qualities  he  requires.  '  An  orator,'  says  lie,  '  ought  to 
have  the  acutcness  of  logicians,  the  knowledge  of  philos- 
ophers, the  style  almost  of  the  poets,  the  elocution  and 
gesture  of  the  finest  actors.'  Consider  now  how  much 
application  is  necessary  to  attain  all  this. 

C.  I  have  observed,  indeed,  on  several  occasions,  that 
some  orators,  though  they  have  good  natural  parts,  want  a 
fund  of  solid  knowledge.  Their  heads  seem  unfurnished; 
and  one  cannot  but  perceive  they  labour  hard  for  mat- 
ter to  fill  up  their  discources.  They  do  not  seem  to 
speak  from  the  abundance  of  their  hearts,  as  if  they 
were  full  of  useful  truths  :  but  they  talk  as  if  they  were 
at  a  loss  for  the  very  next  thing  they  are  to  say. 

A.  Cicero  takes  notice  of  these  kind  of  people  ;  who 
live  always,  as  it  were,  from  hand  to  mouth,  without 
laying  up  any  stock  of  provision.  But  the  discourses  of 
such  declaimers  appear  always  thin  and  half-starved, 
Avhatever  pains  they  take  about  them.  Though  these 
men  could  afford  three  months  for  studying  a  public  ha- 
rangue, such  particular  preparations,  however  trouble- 
some, must  needs  be  very  imperfect :  and  any  judicious 
hearer  will  easily  discern  their  defects.  They  ought  to 
have  employed  several  years  in  laying  up  a  plentiful  store 
of  solid  notions  :  and  then  after  such  a  general  prepara- 
tion, their  particular  discourses  would  cost  them  but  lit- 
tle pains.  Whereas,  if  a  man,  without  this  preparatory- 
study,  lay  out  all  his  application  upon  particular  subjects, 
he  is  forced  to  put  off  his  hearers  with  florid*  expres- 

potest ;  qua?  enim  singularum  rcnirn  artifices,  singula  si  mediocriter  adepti  sunt, 
probantur,  ca  nisi  omnia  summa  sunt  in  oratorc,  probari  non  possunt.  De 
Oral.  lib.  i.  J  ?8. 

*  There  are  two  extremes  to  be  avoided  with  the  utmost  core  ;  the  frigid  style, 
and  the  boyish.  The  former  renders  a  discourse  dry  and  insipid,  by  a  languor 
'-md  flatness  of  expression;  the  latter  renders   it  ungiateful  and  shocking,  by 


DIALOGUES  CONCERNING  ELOQUENCE.  75 

sions,  gaudy  metaphors,  and  jingling  antitheses.  He  de- 
livers nothing  but  indeterminate  common-place  notions  ; 
and  patches  together  shreds  of  learning  and  rhetoric, 
which  any  one  may  see  were  not  made  one  for  another. 
He  never  goes  to  the  bottom  of  things,  but  stops  in  su- 
perficial remarks,  and  oft-times  in  false  ones.  He  is  not 
able  to  show  truths  in  their  proper  light,  and  full  extent ; 
because  all  general  truths  are  necessarily  connected  among 
themselves  ;  so  that  one  must  understand  almost  all  of 
them,  before  he  can  treat  judiciously  of  any  one. 

C.  However,  many  of  our  public  speakers  get  repute 
by  those  slight  attainments  you  so  much  despise. 

Jt.  It  is  true,  they  are  applauded  by  women  and  the 
undiscerning  multitude,  who  are  easily  dazzled  and  im- 
posed on  :  but  this  repute  is  very  precarious  ;  and  could 
not  subsist  long,  if  it  were  not  supported  by  a  cabal  of 
acquaintance,  and  the  zeal  or  humour  of  a  party.  They 
who  know  the  true  end  and  rules  of  eloquence*  cannot 

a  swelling  loftiness,  and  affected  amplification.  Those  who  use  the  frigid  style, 
employ  pompous  expressions  when  the  subject  requires  plain  ones ;  and  they 
who  affect  the  boyish  style,  make  use  of  low  expressions  when  the  matter  re- 
quires the  loftiest.  But  our  language  is  become  so  modest,  so  reserved,  and  so 
scrupulous,  that  the  frigid  style  includes  all  such  expressions  as  are  too  strong; 
or  too  sparkling ;  too  bold  and  hardy  metaphors,  and  frequent  turns  of  wit. 
And  the  boyish  style  comprehends  strokes  of  humour,  and  quaint  conceits  upon 
serious  subjects ;  too  loose  and  heavy  repetitions  in  those  parts  of  a  discourse- 
that  ought  to  be  close  and  concise  ;  too  violent  exaggerations,  and  too  labori- 
ous figures.  Rapin.     Reflections  sur  l'Eloquence 

*  Expression  is  the  dress  of  thought,  and  still 
Appears  more  decent,  as  more  suitable  ; 
A  low  conceit  in  pompous  words  exprest, 
Is  like  a  clown  in  regal  purple  drest. 
For  different  styles  with  different  subjects  sort, 
As  several  garbs  with  country,  town  and  court. 
Some  by  old  words  to  fame  have  made  pretence  ; 
Ancients  in  phrase,  mere  moderns  in  their  sense  ! 
Such  labour'd  nothings,  in  so  strange  a  style, 
Amaze  th'  unlearned,  and  make  the  learned  smile. 


'*>  DIALOGUES"  CONCERNING  ELOQUENCE. 

hear  such  empty,  vain  haranguers,  without  satiety,  dis- 
gust, and  contempt. 

C.  It  seems  then  you  would  have  a  man  wait  sever- 
al years  before  he  attempt  to  speak  in  public ;  for  the 
flower  of  his  age  must  be  spent  in  attaining  that  vast  fund 
of  knowledge,  which  you  reckon  necessary  to  an  orator  : 
and  then  he  must  be  so  far  advanced  in  years,  that  he 
will   have  but  little  time  to  exert  his  talents. 

A.  I  would  have  him  begin  to  exert  them  betimes  : 
for  I  know  very  well  how  great  the  power  of  action  is. 
But  under  the  pretence  of  exercising  his  parts,  I  would 
not  have  him  immediately  engage  himself  in  any  kind  of 
employment  that  will  take  off  his  mind  from  his  studies. 
A  youth  may  try  his  skill,  from  time  to  time  :  but  for 
several  years,  a  careful  perusal  of  the  best  authors  ought 
to  be  his  main  business. 

C.  Your  judicious  observation  puts  me  in  mind  of  a 
preacher  I  am  acquainted  with  ;  who  lives,  as  you  say, 
from  hand  to  mouth ;  and  never  thinks  of  any  subject 
till  he  be  obliged  to  treat  of  it ;  and  then  he  shuts  him- 
self up  in  his  closet,  turns  over  his  concordance,  combe- 
fix,  and  polyanthea,  his  collections  of  sermons  ;  and  com- 
mon-place book  of  separate  sentences  and  book  quota-, 
tions  thathe  has  gathered  together. 

A.  \ou  cannot  but  perceive,  Sir,  that  this  method 
will  never  make  him  an  able,  judicious  preacher.  In 
such  cases,  a  man  cannot  talk  with  strength  and  clear- 
ness ;  he  is  not  sure  of  any  thing  he  says  ;  nor  doth  any 
thing  flow  easily  from  him.  His  whole  discourse  has  a 
borrowed  air ;  and  looks  like  an  awkward  piece  of  patch- 
work. Certainly  those  arc  much  to  be  blamed,  who  are 
*o  impatiently  fond  of  showing  their  part^ 


DIALOGUES  CONCERNING  ELOQUENCE.  77 

B.  Before  you  leave  us,  Sir,  pray  tell  us  what  you 
reckon  the  chief  effect  of  eloquence. 

A.  Plato  says  an  oration  is  so  far  eloquent  as  it  affects 
the  hearer's  mind.  By  this  rule  you  may  judge  certain- 
ly of  any  discourse  you  hear ;  if  an  harangue  leave  you 
cold  and  languid ;  and  only  amuses  your  mind,  instead  of 
enlightening  it ;  if  it  does  not  move  your  heart  and  pas- 
sions, however  florid  and  pompous  it  may  be,  it  is  not; 
truly  eloquent.  Tully  approves  of  Plato's  sentiments  on 
this  point ;  and  tells  us*  that  the  whole  drift  and  force 
of  a  discourse  should  tend  to  move  those  secret  springs 
of  action  that  nature  has  placed  in  the  hearts  of  men. 
Would  you  then  consult  your  own  mind  to  know  wheth- 
er those  you  hear  be  truly  eloquent  ?  If  they  make  a 
lively  impression  upon  you,  and  gain  your  attention  and 
assent  to  what  they  say  ;  if  they  move  and  animate  your 
passions,  so  as  to  raise  you  above  yourself,t  you  may  be 
assured  they  are  true  orators.  But  if  instead  of  affect- 
ing you  thus,  they  only  please  or  divert  you,  and  make 
you  admire  the  brightness  of  their  thoughts,  or  the  beau- 
ty and  propriety  of  their  language,  you  may  freely  pro- 
nounce them  to  be  mere  declaimers. 

B.  Stay  a  little,  Sir,  if  you  please,  till  I  ask  you  a 
few  more  questions. 

A.  I  wish  I  could  stay  longer,  gentlemen ;  for  your 
conversation  is  very  engaging ;  but  I  have  an  affair  to 
despatch  which  will  not  admit  of  a  delay.  Tomorrow 
I  will  wait  on  you  again :  and  then  we  shall  finish  this, 
subject  at  our  leisure. 

B.  Adieu,  then,  Sir,  till  tomorrow. 

x'  Lib.  i.  <i  5.. lib.  ii.  }  82,  t  See  Longinus,  {  vii 


SECOND  DIALOGUE. 


B.  You  are  extremely  kind,  Sir,  in  coming  so  punc- 
tually. Your  conversation  yesterday  was  so  agreeably 
instructive,  that  we  longed  impatiently  to  hear  you  again 
upon  the  same  subject. 

C.  For  my  part,  I  made  what  haste  I  could,  lest  I 
should  have  come  too  late  ;  for  I  was  unwilling  to  lose 
any  part  of  your  discourse. 

A.  Such  conferences  are  very  useful,  among  those 
who  really  love  truth,  and  talk  with  temper  ;  for  then 
they  exchange  their  best  thoughts,  and  express  them  as 
clearly  as  they  can.  As  for  myself,  gentlemen,  I  find  an 
advantage  in  conversing  with  you ;  seeing  you  are  not 
displeased  at  the  freedom  I  take. 

B.  Let  us  leave  oil'  compliments,  Sir  ;  I  know  best 
how  to  judge  of  myself;  and  I  perceive  clearly  that 
without  your  assistance  I  should  have  continued  in  sev- 
eral errors.  I  entreat  you,  Sir,  to  go  on,  and  set  me  en- 
tirely right  in  my  notions  of  eloquence. 

A.  Your  mistakes,  (if  you  will  allow  mo  to  call  them 
so,)  prevail  among  most  people  of  worth  and  learning, 
who  have  not  examined  this  matter  to  the  bottom. 

B.  Let  us  lose  no  time  in  preamble  ;  we  shall  have 
a  thousand  tilings  to  say.  Proceed,  therefore,  Sir,  to  rec- 
tify my  mistakes  ;  and  begin  at  the  point  where  we  left 
off  yesterday. 


DIALOGUES  CONCERNING  ELOQUENCE.  79 

A.  Of  what  point  were  we  talking,  when  we  part- 
ed ?   I  have  really  forgot. 

C.  You  were  speaking  of  that  kind  of  eloquence 
which  consists  entirely  in  moving  the  passions. 

B.  Yes  ;  but  I  could  not  well  comprehend  that  the 
whole  design  of  rhetoric  is  to  move  the  passions.  Is 
that  your  opinion,  Sir  ? 

A.  By  no  means. 

C.  It  seems  then  I  mistook  you  yesterday. 

A.  What  would  you  say  of  a  man,  who  should  per- 
suade without  any  proof;  and  affect  his  hearers,  with- 
out enlightening  them  ?  You  could  not  reckon  him  a 
true  orator.  He  might  seduce  people  by  this  art  of 
persuading  them  to  what  he  would,  without  showing 
them  that  what  he  recommends  is  right.  Such  a  per- 
son must  prove  very  dangerous  in  the  commonwealth  : 
as  we  have  seen  before  from  the  reasoning  of  Socrates. 

B.  It  is  very  true. 

A.  But  on  the  other  hand,  what  would  you  think  of 
a  man,  who  in  his  public  discourses  should  demonstrate 
the  truth,  in  a  plain,  dry,  exact,  methodical  manner;  or 
make  use  of  the  geometrical  way  of  reasoning ;  without 
adding  any  thing  to  adorn  or  enliven  his  discourse  ? 
Would  you  reckon  him  an  orator  ? 

B.  No  ;  I  should  think  him  a  philosopher  only. 

A.  To  make  a  complete  orator  then,  we  must  find 
a  philosopher,  who  knows  both  how  to  demonstrate  any 
truth ;  and  at  the  same  time,  to  give  his  accurate  rea- 
soning all  the  natural  beauty  and  vehemence  of  an  agree- 
able, moving  discourse,  to  render  it  entirely  eloquent. 
And  herein  lies  the  difference  between  the  clear,  con- 
vincing method  of  philosophy,  and  the  affecting,  per- 
suasive art  of  eloquence. 


80  DIALOGUES  CONCERNING  ELOQUENCE. 

G   What  do  you  say  is  the  difference  ? 

A.  I  say  a  philosopher's  aim  is  merely  to  demon- 
strate the  truth,  and  gain  your  assent  ;  while  the  orator 
not  only  convinces  your  judgment,  but  commands  your 
passions. 

C.  I  do  not  take  your  meaning  exactly,  yet.  When 
a  hearer  is  fully  convinced,  what  is  there  more  to  be 
done  ? 

A.  There  is  still  wanting  what  an  orator  would  do 
more  than  a  metaphysician,  in  proving  the  existence  of 
God.  The  metaphysician  would. give  you  a  plain  de- 
monstration of  it ;  and  stop  at  the  speculative  view  of 
that  important  truth.  But  the  orator  would  further 
add  whatever  is  proper  to  excite  the  most  affecting  sen- 
timents in  your  mind ;  and  make  you  love  that  glorious 
Being  whose  existence  he  had  proved.  And  this  is  what 
we  call  persuasion. 

C.  Now  I  understand  you  perfectly  well. 

A.  You  sec  then  what  reason  Cicero  had  to  say, 
that  we  must  never  separate  philosophy  from  eloquence. 
For,  the  art  of  persuading  without  wisdom,  and  previous 
instruction,  must  be  pernicious  :  and  wisdom  alone,  with- 
out the  art  of  persuasion,  can  never  have  a  sufficient  in- 
fluence on  the  minds  of  men  ;  nor  allure  them  to  the 
love  and  practice  of  virtue.  I  thought  it  proper  to  ob- 
serve this  by  the  by,  to  show  you  how  much  those  of 
the  last  age  were  mistaken  in  their  notions  of  tin's 
matter.  For,  on  the  one  hand  there  were  some  men  of 
polite  learning,  who  valued  nothing  but  the  purity  of 
languages,  and  books  elegantly  written ;  but  having  no 
solid  principles  of  knowledge,  with  their  politeness  and 
erudition,  they  were  generally  libertines.  On  the  other 
hand,  there  were  a  set  of  dry,  formal  scholars,  who  dc- 


DIALOGUES  CONCERNING  ELOQUENCE.  £!  j 

livered  their  instructions  in  such  a  perplexed,  dogmat- 
ical, unaffecting  manner  as  disgusted  every  body.  Ex- 
cuse this  digression.  I  return  now  to  the  point ;  and 
must  remind  you  that  persuasion  has  this  advantage  be- 
yond mere  conviction,  or  demonstration  ;  that  it  not  only 
sets  truth  in  the  fullest  light,  but  represents  it  as  amia- 
ble ;  and  engages  men  to  love  and  pursue  it  *  The 
whole  art  of  eloquence,  therefore,  consists  in  enforcing 
the  clearest  proofs  of  any  truth,  with  such  powerful  mo- 
tives as  may  affect  the  hearers,  and  employ  their  passions 
to  just  and  worthy  ends ;  to  raise  their  indignation  at 
ingratitude  ;  their  horror  against  cruelty ;  their  compas- 
sion for  the  miserable  ;  their  love  of  virtue ;  and  to 
direct  every  other  passion  to  its  proper  objects.  This 
is  what  Plato  calls  affecting  the  minds  of  an  audience  ; 
and  moving  their  bowels.     Do  you  understand  me,  Sir  ? 

B.  Very  plainly  ;  and  I  see  too  that  eloquence  is  not 
a  trifling  invention  to  amuse  and  dazzle  people  with  pom- 
pous language ;  but  that  it  is  a  very  serious  art ;  and 
serviceable  to  morality. 

A.  It  is  both  a  serious  and  a  difficult  art.  For  which 
reason  Tully  said  he  had  heard  several  persons  declaim 
in  an  elegant,  engaging  manner  ;  but  that  there  were  but 
very  few  complete  orators,  who  knew  how  to  seize  and. 
captivate  the  heart. 

C.  I  am  not  surprised  at  that ;  for  I  see  but  very 
few  who  aim  at  it;  nay,  I  freely  own  that  Cicero  him- 

* — Omnes  animorum  motus,  quos  hominum  generi  rerum  natura  tribuit,  pen- 
itus  pernoscendi ;  quod  omnis  vis  ratioque  dicendi  in  eorum  qui  audiuut,  nienti- 
bus  aut  sedandis,  aut  excitandis,  exprimenda  est.  Cic.  De  Oral.  lib.  i.  §  5. 
Maximaque  pars  orationis  admovenda  est  ad  aniinorum  motus  nonnunquaru  aut 
cohortatione,  aut  comonemoratione,  aiiqua,  aut  in  spera,  aut  in  metum,  aut  ad. 
cupiditatem,  aut  ad  gioriam  concitandos :  ssepe  etiam  a  temeritate,  iracundia, 
spe,  injuria,  credulitate  revocandos.  Jbid,  lib.  ii.  i  82. 
11 


82  DIALOGUES  CONCERNING  ELOQUENCE. 

self,  who  lays  down  this  rule,  seems  oftentimes  to  for- 
get it.  What  do  you  think  of  those  rhetorical  ilowcrs 
with  which  he  embellished  his  harangues  ?  They  might 
amuse  the  fancy,  but  could  not  touch  the  heart. 

A.  We  must  distinguish,  Sir,  between  Tully's  ora- 
tions. Those  he  composed  in  his  youth,  (when  he  chief- 
ly aimed  at  establishing  his  character,)  have  oft-times 
the  gay  defect  you  speak  of.  He  was  then  full  of  am- 
bition; and  far  more  concerned  for  his  own  fame,  than 
for  the  justice  of  his  cause.  And  this  Avill  always  be  the 
case  when  people  employ  one  to  plead  for  them,  who 
regards  their  business  no  farther  than  as  it  gives  him  an 
opportunity  of  distinguishing  himself,  and  of  shining  in 
his  profession.  Thus  we  find  that  among  the  Romans 
their  pleading  at  the  bar,  was  oft-times  nothing  else  but 
a  pompous  declamation.  After  all  we  must  own  that 
Tully's*  youthful  and  most  elaborate  orations  show  a 


*  Nunc  causa  perorata,  res  ipsa  et  periculi  magnitudo,  C.  AquilH,  cogere 
videtur,  ut  te,  atque  eos,  qui  tibi  in  consilio  sunt,  obsecret,  obtesteterque  P. 
Quintius  per  senectutem  ac  3olitudinem  suam,  nihil  aliud,  uisi  ut  vestra?  naturae, 
bonitatique  obsequamini  ;  ut,  cum  Veritas  hssc  faciat,  plus  hujus  inopia  possit  ad 
misericordiam  quam  illius  opes  ad  crudelitatem — si  qua?  pudore  ornamenta  sibi 
peperit,  Naivi,  ea  potest  contra  petulantiam,  te  defendente,  obtinere  ;  spes  estet 
bunc  miserum  3tque  infelicem  aliquando  tandem  posse  consistere.  Sin  et  pote- 
nt Maevius  id  quod  libet ;  etei  libebit,  quodjion  licet;  quid  agendum  est?  Qui 
Deus  appellandus  est?  Cujus  hominis  fides  imploranda  ? — Ab  ipso  [Naevio] 
repudiatus,  ab  amicis  ejus  non  snblevatus  ;  ab  omni  magistratu  agitatus  atque 
perterritus,  quern  prater  te  appellet,  [C.  Aquilli]  habet  neminem;  tibi  se,  tibi 
suas  omnes  opes,  forlunasque  commendat ;  tibi  commitlit  existimationem  ac 
spem  reliquao  vitse.  Multis  vexatus  contumeliis,  plurimis  jactatus  injuriis  non 
iurpis  ad  te,  sed  miser  confugit  ;  e  iundo  ornatissimo  dejectus,  ignominiis  omni- 
bus appetitus— itaque  te  hoc  obsecrat,  C.  Aquilli,  ut  quam  existimationem,  quam 
honestatem  injudiciura  tuum,  prope  acta  jam  a'tale  decursaque  attulit,  earn 
Hceat  ei  secum  ex  hoc  loco  cllerre ;  ne  is,  do  cujus  ollicio  nemo  tinquam  dubita- 
vit,  sexagesimo  dcnique  anno,  dedrcore,  macula,  turplssimaquc  ignomioia  note- 
tur;  ne  ornamentis  ejus  omnibus,  Sex.  Nacvius  pro  spoliis  abutatur  ;  ne  per  te 
ferat,  quo  minus,  qua;  cxistimatio  P.  Quintium  usque  ad  senectutem  perduxit, 
eadem  usque  ad  rogurn  proscquutur.  Cie.  Oraf.  i>ro  1J.  tyuintio'. 


DIALOGUES  CONCERNING  ELOQUENCE.  85 

great  deal  of  his  moving  and  persuasive  art.  But  to  form 
a  just  notion  of  it,  we  must  observe  the  harangues  he 
made  in  his  more  advanced  age,  for  the  necessities  of 
the  republic-  For  then,  the  experience  he  had  in  the 
weightiest  affairs,  the  love  of  liberty,  and  the  fear  of 
those  calamities  that  hung  over  his  head,  made  him  dis- 
play the  utmost  efforts  of  his  eloquence.  When  he  en- 
deavoured to  support  and  revive  expiring  liberty,  and  to 
animate  the  commonwealth  against  Anthony,  his  enemy  ? 
you  do  not  see  him  use  points  of  wit  and  quaint  antithe- 
ses :  he  is  then  truly  eloquent.  Every  thing  seems  art- 
less, as  it  ought  to  be,  when  one  is  vehement.  With  a 
negligent  air,  he  delivers  the  most  natural  and  affecting 
sentiments ;  and  says  every  thing  that  can  move  and  an- 
imate the  passions. 

C.  You  have  often  spoke  of  witty  conceits  and  quaint 
turns.  Pray,  what  do  you  mean  by  these  expressions  ? 
For  I  can  scarce  distinguish  those  witty  turns  from  the 
other  ornaments  of  discourse.  In  my  opinion,  all  the 
embellishments  of  speech  flow  from  wit,  and  a  vigorous 
fancy. 

A.  But  Tully  thinks,  there  are  many  expressions  that 
owe  all  their  beauty  and  ornament  to  their  force  and 
propriety  ;  and  to  the  nature  of  the  subject  they  are  ap- 
plied to. 

C.  I  do  not  exactly  understand  these  terms ;  be  pleas- 
ed to  show  me  in  a  familiar  way,  how  I  may  readily  dis- 
tinguish between  a  flash  of  wit,  (or  quaint  turn,)  and  a 
solid  ornament,  or  noble,  delicate  thought.* 


*  True  wit  is  nahire  to  advantage  dresa'd, 
What  oft  was  thought,  but  ne'er  so  well  express'd  ; 
Something,  whose  truth  convinced  at  sight  we  find. 
That  gives  us  back  the  image  of  ou*  mir!<>. 


0  i  DIALOGUES  CONCERNING  ELOQUENCE. 

A.  Reading  and  observation  will  leach  you  best  i 
there  arc  a  hundred  different  sorts  of  witty  conceits. 

C.  But  pray,  Sir,  tell  me  at  least  some  general  mark 
by  which  I  may  know  them:  is  it  affectation? 

A.  Not  every  kind  of  affectation,  but  a  fond  desire 
to  please,  and  show  one's  wit. 

C.  This  gives  me  some  little  light ;  but  I  want  still 
some  distinguishing  marks,  to  direct  my  judgment. 

A.  I  will  give  you  one  then,  which  perhaps  will  sat- 
isfy you.  We  have  seen  that  eloquence  consists  not 
only  in  giving  clear,  convincing  proofs  ;  but  likewise  in 
the  art  of  moving  the  passions.  Now  in  order  to  move 
them,  Ave  must  be  able  to  paint  them  well  ;  with  their 
various  objects  and  effects.  So  that  I  think  the  whole 
art  of  oratory  may  be  reduced  to  proving,  painting,  and 
raising  the  passions.  Now  all  those  pretty,  sparkling, 
quaint  thoughts  that  do  not  tend  to  one  of  these  ends, 
are  only  witty  conceits.* 

C.  What  do  you  mean  by  painting  ?    I  never  heard 

that  term  applied  to  rhetoric. 

A.  To  paint.t  is  not  only  to  describe  things ;  but  to 

As  shades  more  sweetly  recommend  the  light ; 

So  modest  plainness  sets  off  sprightly  wit. 

For  works  may  have  more  wit  than  does  them  good  -, 

As  bodies  perish  through  excess  of  blood. 

Pope's  Essay  on  Criticism. 

f  I  cannot  forbear  warning  you,  in  the  most  earnest  manner,  against  endeav- 
ouring at  wit  in  your  sermons,  because,  by  the  strictest  computation,  it  is  very 
near  a  million  to  one  that  you  have  none  ;  and  because  too  many  of  your  calling 
have  consequently  made  themselves  everlastingly  ridiculous  by  attempting  it.  I  re- 
member several  young  men  in  this  town, who  could  never  leave  the  pulpit  under  hall 
a  dozen  conceits  ;  and  this  faculty  adhered  to  those  gentlemen  a  longer  or  a  shorter 
Time,  exactly  in  proportion  to  their  several  degrees  of  dulness  ;  accordingly,  I 
am  told  that  some  of  them  retain  it  to  this  day.  I  heartily  wish  the  brood  were 
at  an  end.  8vnfC»  Letter  to  a  Young  Clergyman- 

+  See  Longiuus,  f  xv. 


DIALOGUES  CONCERNING  ELOQUENCE.  05 

represent  the  circumstances  of  them,  in  such  a  lively,* 
sensible  manner,  that  the  hearer  shall  fancy  he  almost 
sees  them  with  his  eyes.  For  instance  ;  if  a  dry  histo- 
rian were  to  give  an  account  of  Dido's  death,  he  would 
only  say,  she  was  overwhelmed  with  sorrow  after  the 
departure  of  iEneas  ;  and  that  she  grew  weary  of  her 
life,  so  went  up  to  the  top  of  her  palace,  and,  lying 
down  on  her  funeral  pile,  she  stabbed  herself.  Now 
these  words  would  inform  you  of  the  fact ;  but  you  do 
not  see  it.  When  you  read  the  story  in  Virgil,  he  sets 
it  before  your  eyes.f  When  he  represents  all  the  cir- 
cumstances of  Dido's  despair  *,  describes  her  wild  rage  ; 
and  death  already  staring  in  her  aspect;  when  he  makes 
her  speak  at  the  sight  of  the  picture  and  syvord  that 
iEneas  left,  your  imagination  transports  you  to  Carth- 
age ;  where  you  see  the  Trojan  fleet  leaving  the  shore, 
and  the  queen  quite  inconsolable.  You  enter  into  all 
her  passions,  and  into  the  sentiments  of  the  supposed 
spectators.  It  is  not  Virgil  you  then  hear  :  you  are  too 
attentive  to  the  last  words  of  unhappy  Dido,  to  think  of 
him.  The  poet  disappears ;  and  we  see  only  what  he 
describes ;  and  hear  those  only  whom  he  makes  to 
speak.  Such  is  the  force  of  a  natural  imitation,  and  of 
painting  in  language.  Hence  it  comes  that  the  painters 
and  the  poets  are  so  nearly  related ;  the  one  paints  for 
the  eyes  ;  and  the  other  for  the  ears :  but  both  of  them 

*  Plus  est  evidentia,  vel  ut  alii  dicunt,  repraesentalio,  quam  perspicuilas  ;  et 
illud  quidem  patet  ;  haec  se  quodarnmodo  ostendit — magna  virtus  est,  res  de 
quibus  loquimur,  clare  atque  ut  cerni  videan/ur,  enunciare.  Non  enim  satis  effi- 
cit,  neque  ut  debet  plene  dominatur  oratio,  si  usque  ad  aures  volet,  atque  ea  sibi 
judex  de  quibus  cognoscit,  narrari  credit,  non  exprimi,et  oculis  mentis  os/endi — 
atque  hujus  summae,  judicio  quidem  meo,  virtutjs  facillima  est  via.  Nnturcm 
intucamur,  hanc  sequamur.  Quintil.  lib.  viii.  c.  3, 

t  .Eneid,  lib.  iv. 


86  DIALOGUES  CONCERNING  ELOQUENCE. 

ought  to  convey  the  liveliest  pictures  to  people's  imagi- 
nation. I  have  taken  an  example  from  a  poet  to  give 
you  a  livelier  image  of  what  I  mean  by  painting  in  elo- 
quence :  for  poets  paint  in  a  stronger  manner  than  ora- 
tors. Indeed  the  main  thing  in  which  poetry  differs 
from  eloquence  is,  that  the  poet  paints  with  enthusiasm. 
and  gives  bolder  touches  than  the  orator.  But  prose 
allows  of  painting  in  a  moderate  degree  ;  for,  without 
lively  descriptions,  it  is  impossible  to  warm  the  hearer's 
fancy,  or  to  stir  his  passions.  A  plain  narrative  does 
not  move  people  :  we  must  not  only  inform  them  of 
facts  ;  but  strike  their  senses,*  by  a  lively,  moving  rep- 
resentation of  the  manner  and  circumstances  of  the  facts 
we  relate. 

C.  I  never  reflected  on  this  before.  But  seeing 
what  you  call  painting  is  essential  to  oratory ;  does  it 
not  follow  that  there  can  be  no  true  eloquence,  without 
a  due  mixture  of  poetry  ? 

Jh  You  are  right :  only  we  must  exclude  versifica- 
tion ;  that  is,  a  strict  regard  to  the  quantity  of  syllables, 
and  the  order  of  words  in  which  the  poet  is  obliged  to 
express  his  thoughts,  according  to  the  measure  or  verse 
he  writes  in.     Versification  indeed,  if  it  be  in  rhyme,  is 

*  T>7£  oe  p^topixng  (pavtaGiag  xcLkXiarov  aei  to  e[l- 
rtpaxtov  xcu  svahYiOeg.  KaheiraL  [iev  yap  xoivog  tyavta- 
Gta,  rtav  tvvoYiy.a  ?»oyov  yEvvyjrLXOv  onaGuv  7tapio?a.[i6vov' 
chtcjg  o'  em  Tovrczv  xExpar^xE  rouvotaa,  erav  a.  fayipg  vno 
zvdovGiaGuov  x<u  naBovg  fiXenuv  ooxyc,,  xai  vtC  o^lv  Tidrig 
toiq  olxqvovglv.  Tt  ovv  $7  pr,roptxYi  <pai"TaGia  ovvarai ; 
noXka  (iev  iGag  xat  a^a  totg  ?>oyoi<;  Evaycdvia  xat  Eyuna- 
0>7  7tpoG6LG<pEpt:iv'  xaraxipvafiEvvj  (ievtol  tatg  npayfiaTixaig 

£7tl%£ipV]GEGlV,   OV  7tElB£l  TOV  axpOQ/tY\V  [10V0V,  Gt/Qa  Xdl  $0V~ 

liovTai.  Long  1  ms.  §  XV. 


DIALOGUES  CONCERNING  ELOQUENCE.  87 

what  injudicious  people  reckon  to  be  the  whole  of  poe- 
try.    Some  fancy  themselves  to  be  pocts^  because  they 
have  spoken  or  writ  in  measured  words ;  but  there  are 
many  who  make  verses  without  poetry ;  ""and  others  are 
very  poetical  without  making  verses.*     If  therefore  we 
set  versifying  aside,  poetry  in  other  respects  is  only  a 
lively  fiction  that  paints  nature.     And  if  one  has  not  this 
genius  for  painting,   he  will   never   be   able   to   imprint 
things  on  the  hearer's  mind  :     but  his  discourse    will  be 
flat,  languid,   and   wearisome.     Ever  since    the    fall   of 
Adam,  man's  thoughts  have  been  so  low  and  grovelling, 
that   they  are  unattentive   to  moral    truths ;     and    can 
scarce  conceive  any  thing  but  what  affects  their  senses. 
In  this  consists  the  degeneracy  of  human  nature.     Peo- 
ple grow  soon  weary  of  contemplation  ;  intellectual  ideas 
do  not  strike  their  imagination  ;    so   that    we   must   use 
sensible    and  familiar  images  to  support  their  attention, 
and  convey  abstracted  truths  to  their  minds.'}"     Hence  it 
came,  that  soon  after  the  fall,  the  religion  of  all  the  an- 
cients consisted  of  poetry  and  idolatry  ;  which  were  al- 
ways joined  together  in  their  various  schemes  of  super- 
stition.    But  let  us  not  wander  too  far — you  see  plainly 
that  poetry,  I  mean,  the  lively  painting  of  things,  is,  as  it 
were,  the  very  soul  of  eloquence. 

*  The  adventures  of  Telemachus,  composed  by  our  ingenious  author,  are 
entirely  written  in  that  poetic  prose  he  here  speaks  of.  M.  Bossu,  the  greatest 
modern  critic,  does  not  think  that  work  can  be  called  a  poem  ;  but  he  owns  the 
distinction  that  our  author  here  takes  notice  of.  '  There  is  good  reason,  says  he,  to 
distinguish  such  artless  composures  (turned  into  verse)  from  true  poetry,  by  giv- 
ing them  the  name  of  versification  ;  and  to  make  of  versification  and  poetry,  as  it 
were,  two  different  arts.  Ami  indeed,  13  thete  a  greater  difference  between 
grammar  and  rhetoric,  than  between  the  art  of  making  verses,  and  that  of  in- 
venting a  poem?'    Traile  du poeme  epique,  !iv.  i.  ch.  5. 

t  Respicere  exemplar  vitre  moruraque  jubebo 
Doctum  imitatoreiD,  r;t  vera?  hinc  ducere  voc 

Her.  do  A,  P. 


88  DIALOGUES  CONCERNING!  ELOQUENCE. 

C.  But  if  true  orators  be  poets,  I  should  think  that 
poets  are  orators  too ;  for  poetry  is  very  proper  to  per- 
suade. 

A.  Yes;  they  have  the  very  same  end.  All  the 
difference  between  them  consists  in  what  I  have  told 
you.  Orators  are  not  possessed  Avith  that  enthusiasm, 
which  fires  the  poet's  breast,  and  renders  him  more 
lively,  ltaore  sublime,  and  bolder  in  expression.  You  re- 
member the  passage  I  quoted  from  Cicero. 

C.  Which  ?  is  it  not — 

A.  That  an  orator  ought  to  have  the  style  almost  of 
a  poet  ;  that  almost  pointy  out  the  difference  between 
them. 

C.  I  understand  you.  But  you  do  not  come  to  the 
point  you  proposed  to  explain  to  us. 

A.  Which? 

C.  The  rule  for  distinguishing  between  witty  turns 
and  solid  ornaments. 

A.  You  will  soon  comprehend  that.  For  of  what 
use  in  discourse  can  any  ornament  be,  thaf  does  not  tend 
either  to  prove,  to  paint,  or  to  affect  ? 

C.  It  may  serve  to  please. 

A.  We  must  distinguish  here  between  such  orna- 
ments as  only  please  ;  and  those  that  both  please  and 
persuade.  That,  Avhich  serves  to  please  in  order  to 
persuade,  is  good  and  solid  :  thus  we  are  pleased  with 
strong  and  clear  arguments.  The  just  and  natural  emo- 
tions of  an  orator  have  much  grace  and  beauty  in  them  : 
and  his  exact  and  lively  painting  charms  us.  So  that  all 
the  necessary  parts  of  eloquence  are  apt  to  please ;  but 
yet  pleasing  is  not  their  true  aim.  The  question  is, 
whether  we  shall  approve  such  thoughts  and  expressions 
as  may  perhaps  give  an  amusing  delight ;    but  in  other 


DIALOGUES  CONCERNING  ELOQUENCE,  89 

respects,  are  altogether  useless  :  and  these  I  call  quaint 
turns,  and  points  of  wit.  You  must  remember  now  that 
I  allow  all  those  graces  of  style,  and  delicate  thoughts 
that  tend  to  persuasion  :  I  only  reject  those  vain,  affect- 
ed ornaments  that  the  self-conceited  author  uses,  to 
paint  his  own  character,  and  amuse  others  with  his  wit : 
instead  of  filling  their  minds  entirely  with  his  subject. 
In  fine  ;  I  think  we  ought  to  condemn  not  only  all  jingle 
and  playing  with  words,  as  a  thing  extremely  mean  and 
boyish  ;  but  even  all  witty  conceits,  and  fanciful  turns  ; 
I  mean,  such  thoughts  as  only  flash  and  glitter  upon  the 
fancy  ;  but  contain  nothing  that  is  solid,  and  conducive 
to  persuasion. 

C.  I  could  agree  to  that :  but  that  I  am  afraid  such 
severity  would  retrench  the  chief  beauties  of  discourse. 

Jl.  Do  not  you  reckon  Homer  and  Virgil  very  agree- 
able authors  ?  are  they  not  the  most  delicate  you  ever 
read  ?  and  yet  in  them  you  do  not  find  what  we  call 
points  of  wit.  Their  poems  are  full  of  a  noble  simplicity  : 
their  art  is  entirely  concealed  :*  nature  itself  appears  in 
all  that  they  say.  We  do  not  find  a  single  word  that 
seems  purposely  designed  to  shew  the  poet's  wit.  They 
thought  it  their  greatest  glory  never  to  appear ;  but  to 
employ  our  attention  on  the  objects  they  describe  :  as  a 
painter  endeavours  to  set  before  your  eyes  wide  forests, 
mountains,  rivers,  distant  views,  and  buildings ;    or  the 

*  When  first  young  Metro  sung  of  kings  and  wars, 
'Ere  warning  Phoebus  touch'd  his  trembling  ears, 
Perhaps  he  seem'd  above  the  critic's  law, 
And  but  from  nature's  fountains  scorn'd  to  draw  ; 
But  when  t'  examine  every  part  he  came, 
Nature  and  Homer  were,  he  found,  the  same. 
Learn  hence  for  ancient  rules  a  just  esteem  ; 
To  copy  nature  is  to  copy  them, 

•  Pop*:. 

12 


90  DIALOGUES  CONCERNING  ELOQUENCE. 

adventures,  actions,  ami  different  passions  of  men,  in  such 
a  lively  manner,  that  you  cannot  trace  the  masterly  strokes 
of  his  pencil  :  for  art  looks  mean  and  coarse  when  it  is 
perceived.  Plato,  (who  had  examined  this  matter  more 
thoroughly  than  any  other  orator,  or  critic,)  assures  us 
that  in  composing,  the  poet  should  always  keep  out  of 
sight,  make  himself  be  quite  forgot  by  his  readers,  and 
represent  only  those  things  and  persons,  which  he  would 
set  before  their  eyes.  You  see  how  much  the  ancients 
excelled  us  in  just  and  lofty  sentiments. 

B.  I  see  the  use  and  necessity  of  painting,  in  elo- 
quence :  let  us  next  know  the  nature  and  use  of  those 
affecting  movements  you  spoke  of. 

A.  They  serve  to  raise  in  the  hearers  mind  such 
emotions  as  answer  the  orator's  purpose. 

C.  But  in  what  do  these  movements  of  an  orator 
consist  ? 

Jl.  In  his  words,  and  in  the  actions  of  his  body. 

B.  What  movement  can  there  be  in  words  ? 

Jl.  A  great  deal.  Tully  tells  us,  that  the  very  ene- 
mies of  Gracchus  could  not  forbear  weeping  when  he 
pronounced  these  words* — '  Miserable  man  that  I  am  ! 
Whither  shall  I  turn  myself?  Where  can  I  go?  to  the 
Capitol  ?  it  swims  with  my  brother's  blood.  Shall  I  go 
to  my  own  house  ?  there  to  see  my  unhappy  mother 
dissolved  in  tears,  and  oppressed  with  sorrow  ?'  This  is 
moving  language.  But  now  if  one  were  to  say  the  same 
things  in  a  cold  manner,  they  wrould  lose  all  their  force. 

*  Quid  fuit  in  Graccho,  quern  tu,  Calule,  melius  mcniinisli,  quod  me  puero 
tantopere  ferretur  I  quo  me  miser  con f cram  ?  quo  virlmn?  in  Cupitoliumne  ?  at 
fratris  sanguine  redundat.  An  domum?  matrcmne  ut  mi  scram  lament  a  ntemque 
videam,  el  abjectam  ?  cjurc  sic  ab  ilio  acta  esse  constahat  oculis,  voce,  gestu,  inim- 
ici  ut  lachrymas  tenere  nun  possent.  Iloec  eo  dico  pluribus,  quod  genus  hoc  lo- 
tum  oratores,  qui  sunt  veritatis  ipsius  adores,  reliquerunt ;  itnitatores,  autcm 
vcritatis  histriones,  occupaverunt.  Czc.  <fc  Oral.  lib.  iii.  v  56. 


DIALOGUES  CONCERNING  ELOQUENCE.  91 

B.  Think  you  so  ? 

A.  Let  us  try.  i  I  know  not  where  to  go,  nor  whith- 
er I  should  turn  myself,  amidst  my  misfortunes.  The 
Capitol  is  the  place  where  my  brother's  blood  was  shed- 
and  at  home,  I  shall  see  my  unhappy  mother  lamenting 
her  condition,  with  the  utmost  grief.'  This  is  the  same 
thing  that  was  said  before  :  but  what  is  become  of  that 
force  and  vivacity  we  then  perceived  ?  Where  is  that* 
vehement  manner,  and  abrupt  language,  which  so  justly 
describes  nature  in  the  transports  of  grief?  The  man- 
ner of  saying  a  thing  shews  us  how  it  affects  the  mind ; 
and  that  is  what  most  effectually  touches  the  hearer.  In 
such  passages,  one  ought  studiously  to  avoid  all  refined, 
uncommon  thoughts  ;  and  even  neglect  connexion  and  or- 
der :  otherwise  the  passion  described  lias  no  appearance 
of  truth,  or  nature,  in  it.  Nothing  is  more  shocking  than 
a  passion  expressed  in  beautiful  figures,  pompous  lan- 
guage, and  well  turned  periods.  On  this  head  I  must 
recommend  Longinust  to  you,  who  quotes  many  sublime 
examples  from  Demosthenes  and  others. 

C.  Besides  the  movements  that  attend  an  affecting, 
vehement  style,  you  mentioned  others  that  flow  from  the 
orator's  gesture  and  action  ;  which  I  must  entreat  you 
to  explain. 

A.  I  cannot  pretend  to  give  you  a  complete  system 
of  rhetoric.  It  is  a  task  I  am  not  fit  for.  However  1 
shall  give  you  some  remarks  I  have  made  on  the  poini 
of  gesture,  we  find  inTullyand  Quintillian.J  that  the  ac- 
tion of  the  Greeks  and   Romans  was   far   more   violent 


*  See  Longinns,  k  xviii.  t  See  Longinus,  k  xriii,  xix,  xx,  xxi. 

%  Femur  ferire,  quod  Athenis  primus  fecisse  creditur  Clcon,  et  U9itatum  est, 
ct  indignatc-9  decet,  et  excitat  auditorem.  Idque  in  Callidio  Cicero  desiderat, 
■Xonfrons,  inquit,  pcrcussa  ?  non femur  ?  pedum  nulla  supplosio  ?  Quint, 


92  DIALOGUES  CONCERNING  ELOQUENCE. 

than  ours.  They  stamped  on  the  ground ;  and  even 
beat  their  forehead.  Tully  mentions  an  orator,  who  in 
his  pleading  laid  hold  of  his  client,  and  tore  open  his 
clothes  to  show  the  judges  the  wounds  he  had  received 
in  the  service  of  the  republic.  This  was  a  vehement 
kind  of  action  indeed ;  but  such  as  is  reserved  for  extraor- 
dinary occasions  ;  and  doth  not  fall  within  the  common 
rules  of  gesture.  I  think  it  is  not  natural  to  be  always 
moving  one's  arm  in  talking ;  that  motion*  is  proper 
enough  when  the  orator  is  very  vehement :  but  he  ought 
not  to  move  his  arm  in  order  to  appear  vehement.  Nay, 
there  are  many  things  that  ought  to  be  pronounced  calm- 
ly, and  without  any  motion. 

B.  Would  you  have  a  preacher,  for  instance,  use  no 
gesture  at  all  on  some  occasions  ?  that  would  look  very 
strange  indeed. 

A.  I  know  that  most  people  lay  it  down  for  a  rule, 
(or  a  custom  at  least,)  that  a  preacher  should  be  always 
in  motion,  whatever  the  subject  be  that  he  treats  of. 
But  it  might  be  easily  shown  that  our  [French]  preach- 
ers usually  have  too  much  gesture,  and  sometimes  too 
little. 

B.  I  wish  you  would  state  this  matter  clearly.  For 
I  always  believed,  from  the  example  of  ***  that  there 
are  not  above  two  or  three  motions  of  the  hands  to  be 
used  in  a  whole  sermon. 

A.  Let  us  then  lay  down  some  principle  to  argue 
upon.     Now  of  what  use  is  the  action  of  the  bodyt  in 

*  Brachii  modcrata  projectio  remissis  humeris,  atque  explicantibus  sc  in 
proferenda  manu  digitis,  continuos  et  decurrentes  locos  maxime  decet.     Ibid. 

+  Actio  inquara  in  dicendo  una  dominatur  ;  sine  hac  summus  orator  esse  in 
numero  nuilo  potest ;  mediocris,  hac  instructus  suramos  saepe  superare.  Huic 
primas  dedisse  Demosthenes  dicitur,  quum  rogarctur  quid  in  dicendo  esset  pri- 
inum ;  huic  secundas ;  huic  tertias.    De  Oral,  lib,  iii.  J  56.     Est  enim  actio 


DIALOGUES  CONCERNING  ELOQUENCE,  93 

^peaking?    Is  it  not  to  express  the  sentiments  and  pas- 
sions of  the  mind  ? 
B.  I  think  so. 

A.  The  motion  of  the  body  then  should  help  to  paint 
the  thoughts  of  the  soul. 

B.  Yes. 

A.  And  that  painting  ought  to  be  exact  and  faithful.* 
Every  look  and  motion  should  in  an  easy,  natural  manner 
represent  the  speaker's  sentiments,  and  the  nature  of 
the  things  he  says  ;  but  so  as  to  avoid  all  mean  and  the- 
atrical gestures. 

B.  I  think  I  understand  your  notion  exactly.  Let 
me  interrupt  you  then  a  little ;  that  you  may  see  how 
far  I  enter  into  the  consequences  that  flow  from  the 
principle  you  laid  down.  Yout  would  have  an  orator 
use  such  a  lively,  natural,  becoming  action,  as  will  help 
to  point  out  distinctly  what  his  words  alone  could  express 
only  in  a  flat  and  languid  manner.  So  that  you  reckon 
his  very  action  a  sort  of  painting.J 

quasi  sermo  corporis  ;  quo  magis  menti  congrua  es3e  debet — atque  in  iis  omnibus 
quae  sunt  actionis,  inest  quaedam  vis  a  natura  data  ;  quare  etiam  hac  imperiti, 
hac  vulgus,  hac  denique  barbari  maxime  commoventur — iisdem  enim  omnium 
animi  motibus  concitantur,  et  eos  iisdem  notis,  et  in  aliis  agnoscuat,  et  in  se  ipsi 

indicant.     Ibid.  §  54. 

* 
*  Omnis  enim  motus  animi  suum  quendam  a  natura  babet  vultum  et  sonum, 
et  gestum  ;  totumque  corpus  hominis,  et  ejus  omnis  vultus  omnesque  voces,  ut 
nervi  in  fidibus,  ita  sonant,  ut  a  motu  animi  quoque  sint  pulsae.  Cicero. 

t  Gestus  quantum  habeat  in  oratore  momenti,  satis  vel  ex  eo  patet  quod 
pleraque  etiam  citra  verba  signiiicat.  Quippe  non  manus  solum,  sed  Dutus  etiam 
declarant  nostram  voluntatem  ;  et  in  mutis  pro  sermone  sunt — contra  si  gestus  ac 
vultus  ab  oratione  dissentiat,  tristia  dicamushilares,  aflirmemus  aliquarenuentes, 
non  auctoritas  modo  verbis,  sed  etiam  fides  desit.     Q«m/,  lib,  xi.  c.  3. 

X  Our  preachers  stand  stock  still  in  the  pulpit,  and  will  not  so  much  as  move 
a  finger  to  set  off  the  best  sermons  in  the  world.  Our  words  flow  from  us  in  a 
smooth,  continued  stream,  without  those  strainings  of  the  voice,  motions  of  the 
body,  and  majesty  of  the  hand,  which  are  so  much  celebrated  in  the  orators  of 


94  DIALOGUES  CONCERNING  ELOQUENCE. 

A.  Rio-lit.  But  wc  must  farther  conclude  that  to 
paint  well,  wc  must  imitate  nature;  and  observe  what 
she  does  when  she  is  left  to  herself;  and  is  not  constrain- 
ed by  art. 

B.  That  is  plain. 

A.  Now,  doth  a  man  naturally  use  many  gestures 
when  he  says  common  things,  without  vehemence,  or  the 
least  mixture  of  any  sort  of  passion  ?  ^ 

B.  No. 

A.  On  such  common  subjects  then,  we  ought  not  to 
use  any  action  in  public  discourses  ;  or  at  least  but  little  ; 
for  there  we  ought  always  to  follow  nature  ;*  nay,  there 
are  some  occasions  where  an  orator  might  best  express 
his  thoughts  by  silence.  For,  if,  being  full  of  some  great 
sentiment,  he  continued  immoveable  for  a  moment ;  this 
surprising  pause  would  keep  the  minds  of  the  audience 
in  suspense,  and  express  an  emotion  too  big  for  words  to 
utter. 

B.  I  doubt  not  but  such  unexpected  pauses  seasona- 
bly employed,  would  be  very  significant ;  and  powerful- 
Greece  and  Rome.  We  can  talk  of  life  and  death  in  cold  blood,  and  keep  our 
temper,  in  a  discourse  which  turns  upon  every  thing  that  is  dear  to  U9.  Though 
our  zeal  breaks  out  in  the  finest  tropes  and  figures,  it  is  not  able  to  stir  a  limb 
about  us.  I  have  heard  it  observed  more  than  once,  by  those  who  have  seen 
Italy,  that  an  untravelled  Englishman  cannot  relish  all  the  beauties  of  Italian 
pictures,  because  the  postures  which  are  expressed  in  them  are  often  such  as 
are  peculiar  to  that  country.  One,  who  has  not  seen  an  Italian  in  the  pulpit,  will 
not  know  what  to  make  of  that  noble  gesture  in  Raphael's  picture  of  St.  Paul, 
preaching  at  Athens,  where  the  apostle  is  represented  as  lifting  up  both  his  arni9, 
and  pouring  out  the  thunder  of  his  rhetoric,  amidst  an  audience  of  pagan  philos- 
ophers.    Addison. 

*  Unum  jam  his  adjiciendum  est,  cum  prrtcipuc  in  actionc  spectetur  decorum, 
■a  pe  aJiud  alios  decere.  Est  enim  latens  quacdam  in  hoc  ratio,  et  inenarrabilis : 
ct  ut  vere  hoc  dictum  est  caput  esse  artis,  decere  quod  facias — quare  norit  se 
quisque  ;  nee  tantura  ex  communibus  pra:ceptis,  sed  etiara  ex  natura  sua  capiat 
consilium  formandac  actionis.     Qum^.  lib.  xi.  c.  3. 


DIALOGUES  CONCERNING  ELOQUENCE.  95 

\y  affect  the  hearers.  But,  Sir,  you  seem  to  think  that 
one,  who  speaks  in  public,  ought  to  use  no  other  action 
than  what  is  proper  for  ordinary  conversation. 

A.  You  mistake  me,  Sir  ;  I  think  the  sight  of  a  great 
assembly,  and  the  importance  of  the  subject  an  orator 
treats  of,  ought  to  animate  him  far  more  than  if  he  were 
talking  familiarly  with  his  friends.  But  both  in  private 
and  in  public,  he  ought  always  to  act  naturally.  He 
should  use  some  action  when  his  words  are  moving  :  but 
when  his  expressions  are  quite  calm  and  simple,  there  is 
no  occasion  to  move  the  body  ;  except  it  be  in  the  gen- 
tlest manner.  Nothing  appears  more  shocking  and  ab- 
surd, than  to  see  a  man  very  warm  and  active,  when  he 
is  saying  the  driest,  coldest  things.  Though  he  sweats 
himself,  he  chills  the  blood  of  his  audience.  Some  time 
ago,  I  happened  to  fall  asleep  at  a  sermon,  as  you  know 
one  is  apt  to  do  in  the  afternoon :  (and  indeed  in  for- 
mer times,  they  preached  but  once  a-day,  after  the  gos- 
pel in  the  morning  service  :)  but  I  soon  waked  and  found 
the  preacher  in  a  very  violent  agitation,  so  that  I  fan- 
cied, at  first,  that  he  was  pressing  some  important  point 
of  morality — - 

B.  What  was  the  matter  then? 

A.  He  was  only  giving  notice,  that  on  the  Sunday 
following  he  would  preach  upon  repentance.  I  was  ex- 
tremely surprised  to  hear  such  an  indifferent  thing  ut- 
tered with  so  much  vehemence  ;  and  must  have  laughed 
out,  if  the  regard  I  had  for  the  place,  and  some  other 
circumstances  had  not  restrained  me.  The  pronuncia- 
tion of  these  declaimers  is  exactly  like  their  gesture  : 
for,  as  their  voice  is  a  perpetual  monotony  ;  so  there  is 
an  uniformity  in  their  gesture,*  that  is  no  less  nauseous 

*  In  the  delivering-  of  sermons,  a  great  composure  of  gesture  and  behaviour 


96  DIALOGUES  CONCERNING  ELOQUENt  I 

and  unnatural  ;  and  equally  contrary  to  the  good  effect 
that  one  might  expect  from  decent  action. 

B.  You  said  that  sometimes  they  have  not  action 
enough. 

A.  We  cannot  wonder  at  that.  For  they  do  not  dis- 
cern the  things  that  require  warmth  and  earnestness. 
They  waste  their  spirits  in  saying  the  plainest  things; 
and  so  are  forced  to  utter  those  things  faintly  which  ought 
to  be  delivered  with  a  vehement  action.  I  must  own 
indeed  that  the  French  arc  not  very  capable  of  this  ve- 
hemence :  for,  they  are  too  airy,  and  do  not  conceive 
things  with  sufficient  strength  ;  and  therefore  they  do 
not  speak  with  a  proper  energy.  The  Romans  had  a 
wonderful  talent  this  way,  and  the  Greeks  a  greater. 
The  eastern  nations  excelled  in  it ;  and  particularly  the 
Hebrews.  Nothing  can  equal  the  strength  and  vivacity 
of  the  figures  they  employed  in  their  discourse  ;  and  the 
very  actions  they  used  to  express  their  sentiments  ;  such 
as  putting  ashes  on  their  heads,  and  tearing  their  gar- 
ments, and  covering  themselves  with  sackloth,  under  any 
deep  distress  and  sorrow  of  mind.  I  do  not  speak  of 
what  the  prophets  did  to  give  a  more  lively  represen- 
ts necessary  to  give  them  weight  and  authority.  Extremes  are  bad  here,  as  in 
everjr  thing  else.  Some  affect  a  light  and  flippant  behaviour ;  and  others  think 
that  wry  laces,  and  a  tone  in  the  voice  will  set  off  the  matter.  Grave  and  com- 
posed looks,  and  a  natural,  but  distinct  pronunciation,  will  always  have  the  best 
effects.  The  great  rule  which  the  masters  of  rhetoric  press  much,  can  never  be 
enough  remembered,  that  to  make  a  man  speak  well,  and  pronounce  with  a  right 
emphasis,  he  ought  thoroughly  to  understand  all  that  he  says  ;  be  fully  persuaded 
of  it ;  and  bring  himself  to  have  those  affections,  which  he  desires  to  infuse  into 
others.  He  that  is  persuadi  d  of  the  truth  of  what  he  says,  and  has  a  concern 
about  it  in  his  mind,  will  pronounce  with  a  natural  vehemence,  that  is  far  more 
lively  than  all  the  strains  that  art  can  lead  him  to.  An  orator,  (if  we  hearken  to 
them)  must  be  an  honest  man,  and  speak  always  on  the  side  cf  truth;  and  study 
to  feel  all  that  he  says  ;  and  then  he  will  speak  it  so  as  to  make  others  feci  it 
likewise.    Discourse  of  the  pastoral  care,  chap,  ix, 


DIALOGUES  CONCERNING  ELOQUENCES  97 

tation  of  the  things  they  foretold  ;  because  such  figura- 
tive actions  were  the  effect  of  divine  inspiration.  But 
even  in  other  cases,  we  find  that  those  people  under- 
stood much  better  than  we  do,  how  to  express  their 
grief,  and  fear,  and  other  passions.  And  hence,  no  doubt 
arose  those  surprising  effects  of  elequence,  which  we 
never  experience  now. 

B.  You  approve  then  of  many  different  gestures, 
and  various  inflections  of  the  voice  ?* 

A.  It  is  that  variety,  which  gives  so  much  grace  and 
force  to  the  action  of  an  orator  ;  and  made  Demosthenes 
far  excel  all  others.  The  more  easy  and  familiar  that 
the  voice  and  action  appear,  when  the  speaker  only  nar- 
rates, explains,  or  instructs,  the  more  apt  he  will  be  to 
surprise  and  move  the  audience  in  those  parts  of  his  dis- 
course, where  he  grows  suddenly  vehement,  and  enforc- 
es lofty,  affecting  sentiments,  by  a  suitable  energy  of 
voice,  and  action.     This  due  pronunciation!  is  a  kind  of 

*  In  omni  voce,  est  quiddam  medinm ;  3ed  suum  cuique  ;  hinc  gradatim 
adscendere  vocem  utile,  et  suave  est ;  (nam  a  principio  claraare  agreste  quid- 
dam  est;)  et  illud  idem  ad  formandum  est  vocem  salutare;  deinde  est  quiddam 
contentius  extremum — est  item  contra  quiddam  in  remissione  gravissimum,  quo- 
que  tamquam  sonorum  gradibus  descenditur.  Haec  varietas,  et  hie  per  omnes 
sonos  vocis  cursus,  et  se  tuebitur,  et  actioni  afferet  suavitatem. 

Cic.  de  Oral.  lib.  iii.  $  61. 

t  Ornata  est  pronuntiatio,  cui  suffragatur  vox  faciiis,  magna,  beata,  flexibi- 
lis,  firma,  dulcis,  durabilis,  clara  pura,  secans  sera,  auribus  sedens.  Est  enim 
quredam  ad  auditum  accommodata,  non  magnitudine  sed  proprietate,  ad  hoc 
velut  tractabilis  ;  utique  habens  omnes  in  se  qui  desiderantur  sonos  intenlion.es- 
que,  et  toto  ut  aiunt  organo  instructa — illud  vero  maximum,  quod  secundum 
rationem  re-rum  de  quibus  dicimus,  animorumque  habitus,  conformanda  vox  est, 
ne  ab  oratione  discordet.  Vitemus  igitur  illam  quae  Greece  paovotcvioi  vocatur, 
una  quaedam  epiritus  ac  soni  intentio  ;  non  solum  ne  dicamus  ciamose,  quod  in- 
sanum  est ;  aut  intra  loquendi  modum,  quod  motu  caret ;  aut  summisso  mur- 
mure,  quo  etiam  debilitatur  omnis  intentio  ;  sed  ut  in  iisdem  partibus,  iisdemque 
afTectibus,  sint  tamen  quxdam  non  ita  magnas  vocis  dcclinaliones,  prout  aut  ver- 
borum  dignitas,  aut  sententiarum  natura,  aut  depo?itio,  aut  inceptio,  aut  transi- 

13 


98  DIALOGUES  CONCERNING  ELOQUENCE. 

music  ;  whose  beauty  consists  in  the  variety  of  proper 
tones  and  inflections  of  the  voice,  which  ought  to  rise  or 
fall  with  a  just  and  easy  cadence,  according  to  the  nature 
of  the  things  we  express.  It  gives  a  light  as  well  as  a 
grace  to  language  ;  and  is  the  very  life  and  spirit  of  dis- 
course. 

B.  According  to  your  notions  of  elocution,  it  is  an  art 
unknown  to  our  greatest  orators.  The  preacher  that 
you  and  I  heard,  about  a  fortnight  ago,  did  not  observe 
your  rule  :  nor  even  seem  to  endeavour  it.  Except  the 
first  thirty  words  of  his  sermon,  he  spake  always  in  the 
same  tone  :  and  the  only  sign  I  could  perceive  of  his  be- 
ing more  vehement  in  some  parts  of  his  discourse,  than 
in  others,  was,  that  when  he  seemed  earnest,  he  spoke 
faster  than  at  other  times. 

A.  To  me,  Sir,  his  voice  seemed  to  have  two  tones  5 
though  they  were  well  adapted  to  his  words.  You  have 
observed  justly  enough  that  he  did  not  follow  the  rules 
of  pronunciation ;  and  I  believe  he  did  not  perceive  the 
need  of  them.  His  voice  is  naturally  melodious :  and 
though  it  be  ill  managed,  it  is  however  pleasing  enough. 
But  you  see  plainly  that  it  does  not  make  those  strong, 
affecting  impressions  on  the  mind  that  it  would  produce, 
if  it  had  such  various  inflections  as  are  proper  to  express 
the  speaker's  sentiments.  Such  preachers  are  like  fine 
clocks,  that  give  a  clear,  full,  soft,  agreeable  sound ;  but 
after  all  they  arc  clocks  only,  of  no  significancy  :  and  hav- 
ing no  variety  of  notes,  they  are  incapable  of  harmony  or 
eloquence. 

B.  But  were  there  not  many  graces  in  the  rapidity 
of  his  discourse  ? 

tus  postulabit;  ut  qui  singulis  pinxerunt  coloribus,  alia  tamen  eniinentiora,  alia 
reductiora  feccrunt;  sine  quo  nc  mcmbris  quidera  suas  lineas  dedissent. 

Quint,  lib.  xi.  c.  3. 


DIALOGUES  CONCERNING  ELOQUENCE.  99 

A.  Yes ;  and  I  grant  that  in  some  affecting,  lively 
passages,  one  ought  to  speak  faster  than  usual.  But  it 
is  a  great  fault  to  speak  with  so  much  precipitation  that 
one  cannot  stop  himself,  nor  be  distinctly  understood. 
The  voice  and  action  bear  some  resemblance  to  verse. 
Sometimes  we  must  use  such  a  slow,  and  grave  measure 
as  is  fit  to  describe  things  of  that  character  :  and  some- 
times a  short,  impetuous  one,  to  express  what  is  quick 
and  ardent.  To  use  always  the  same  degree  of  action, 
and  the  same  tone  of  voice,  is  like  prescribing  one  rem- 
edy for  all  distempers.  But  we  ought  to  excuse  the  uni- 
formity of  that  preacher's  voice  and  action.  For,  be- 
sides his  possessing  many  excellent  qualities,  the  fault  we 
complain  of,  is  the  natural  effect  of  his  style.  We  have 
already  agreed  that  the  modulation  of  the  voice  should 
be  exactly  suited  to  the  words.  Now  his  style  is  even, 
and  uniform,  without  the  least  variety.  On  the  one  hand, 
it  is  not  familiar,  insinuating,  and  popular ;  and  on  the 
other,  it  has  nothing  in  it  that  is  lively,  figurative,  and 
sublime  :  but  it  consists  of  a  constant  flow  of  words,  that 
press  one  after  the  other  ;  containing  a  close  and  well- 
connected  chain  of  reasoning,  on  clear  ideas.  In  a  word, 
he  is  a  man  that  talks  good  sense  very  correctly.  Nay? 
we  must  acknowledge  that  he  has  done  great  service  to 
the  pulpit :  he  has  rescued  it  from  the  servitude  of  vain 
declaimers  ;  and  filled  it  himself  with  much  strength  and 
dignity.  He  is  very  capable  of  convincing  people  :  but 
I  know  few  preachers  who  persuade  and  move  them  less 
than  he  doth.  If  you  observe  carefully,  you  will  even 
find  that  his  way  of  preaching  is  not  very  instructive, 
for,  besides  his  not  having  a  familiar,  engaging,  pathetic 
manner  of  talking  (as  I  observed   before.)  his  discourse 


100  DIALOGUES  CONCERNING  CLOOJJEM  I 

docs  not  in  the  least  strike  the  imagination,*  but  is  ad- 
dressed to  the  understanding  only.  It  is  a  thread  of 
reasoning  that  cannot  be  comprehended  without  the  clos- 
est attention.  And  seeing  there  are  but  few  hearers  ca- 
pable of  such  a  constant  application  of  mind,  they  re- 
tain little  or  nothing  of  his  discourse.  It  is  like  a  tor- 
rent that  hurries  along  at  once,  and  leaves  its  channel 
dry.  In  order  to  make  a  lasting  impression  on  people's 
minds,  wc  must  support  their  attention,  by  moving  their 
passions  :  for,  dry  instructions  can  havo  but  little  influ- 
ence. But  the  thing  that  I  reckon  least  natural  in  this 
preacher,  is  the  continual  motion  he  gives  his  arms  ; 
while  there  is  nothing  figurative,  nor  moving  in  his  words. 
The  action  used  in  ordinary  conversation,  would  suit  his 
style  best :  or  his  impetuous  gesture  would  require  a 
style  full  of  sallies  and  vehemence ;  and  even  then  he 
behoved  to  manage  his  warmth  better,  and  render  it  less 
uniform.  In  fine,  I  think  he  is  a  great  man ;  but  not  an 
orator.  A  country  preacher,  who  can  alarm  his  hearers, 
and  draw  tears  from  them,  answers  the  end  of  elo- 
quence better  than  he. 

B.  But  how  shall  we  know  the  particular  gestures, 
md  the  inflections  of  voice  that  are  agreeable  to  nature. 

*  The  senses  and  the  imagination- are  fruitful  and  inexhaustible  sources  of 
mistakes  and  delusion  ;  but  the  understanding  or  mind  acting  by  itself,  is  not  so 
subject  to  error ;  we  cannot  always  speak  so  as  to  affect  the  senses  and  imagin- 
ation of  others ;  nor  ought  we  always  to  endeavour  it.  When  a  subject  is  ab- 
stracted, we  can  seldom  render  it  sensible  (or  apt  to  strike  the  imagination,) 
without  making  it  obscure  ;  it  is  enough  if  it  be  made  intelligible.  Nothing  can 
be  more  unjust  than  the  usual  complaints  of  those,  who  would  know  everything; 
and  yet  will  not  apply  themselves  to  any  thing.  They  take  it  amiss  when  we 
require  their  attention  ;  and  expect  that  we  should  always  strike  their  fancy,  and 
continually  please  their  senses,  and  their  passions.  But  it  is  not  in  our  power  to 
gratify  them.  The  authors  of  romances  and  comedies  are  obliged  thus  to  please 
and  amuse  them  ;  but  as  for  us,  it  is  enough  if  we  can  instruct  those  who  are 
truly  attentive.     P.  Malbranche's  recherche  de  la  verite,  lit.  iii.  c.  i 


DIALOGUES  CONCERNING  ELOQUENCE.  101 

A.  I  told  you  before  that  the  whole  art  of  good  or- 
ators consists  in  observing  what  nature  does  when  un- 
constrained. You  ought  not  to  imitate  those  haranguers 
who  choose  always  to  declaim  ;  but  will  never  talk  to 
their  hearers.  On  the  contrary,  you  should  address 
yourself  to  an  audience  in  such  a  modest,  respectful,  en- 
gaging manner,'  that  each  of  them  shall  think  you  are 
speaking  to  him  in  particular.  And  this  is  the  use  and 
advantage  of  natural,  familiar,  insinuating  tones  of  voice, 
They  ought  always  to  be  grave  and  becoming :  and  even 
strong  and  pathetic,  when  the  subject  requires  it.  Bui 
you  must  not  fancy,  that  you  can  express  the  passions  by 
the  mere  strength  of  voice  ;  like  those  noisy  speakers, 
who  by  bawling  and  tossing  themselves  about,  stun  their 
hearers,  instead  of  affecting  them.  If  we  would  succeed 
in  painting,  and  raising  the  passions,  we  must  know  ex- 
actly what  movements  they  inspire.  For  instance,  ob- 
serve what  is  the  posture,  and  what,  the  voice  of  one, 
whose  heart  is  pierced  with  sorrow,  or  surprised  at  the 
sight  of  an  astonishing  object ;  remark  the  natural  ac- 
tion of  the  eyes  ;  what  the  hands  do  ;  and  what  the 
whole  body.  On  such  occasions  nature  appears  ;  and 
you  need  only  follow  it  ;  if  you  must  employ  art,*  conceal 
it  so  well  under  an  exact  imitation,  that  it  may  pass  for 
nature  itself.  But  to  speak  the  truth,  orators  in  such 
cases  are  like  poets,  who  write  elegies  or  other  passion- 
ate verses  ;    they  must  feel  the  passion  they  describe,! 

*  Tots  yap  n  t£XVYl  ^s^eiog,  yivlk'  av  tyvGic,  zivai  Soxyi. 
n  5'  av  tyvGiq  smrvftig,  otav  'Aavdavovca  7t£pie%Yi  Trtv 
rej(VYiv.  Longinus,  §  XX n, 

I  Ut  ridrntibus  arrident,  ita  flentibus  adsunt 
Humani  vultus.     Si  vis  me  flere,  dolencium  rst 
Primuni  ipsi  tibi 


■male  si  raandata  locjiicris, 


102  DIALOGUE9  CONCERNING  ELOQUENCE. 

else  they  can  never  paint  it  well.  The  greatest  art  im- 
aginable can  never  speak  like  true  passion,*  and  undis- 
guised nature.  So  that  you  will  always  be  but  an  im- 
perfect orator,  if  you  be  not  thoroughly  moved  with 
those  sentiments  that  you  paint,  and  would  infuse  into 
others.  Nor  do  I  say  this  from  a  pious  motive  ;  I  speak 
now  only  as  an  orator.f 

B.  The  case,  I  think,  is  abundantly  plain  ;  but  you 
spoke  to  us  of  the  eyes  ;    have  they  their  rhetoric  too  ? 

A.  Yes  ;  if  you  will  believe  Tully,J  and  other  an- 
cient orators.  Nothing  is  more  intelligible  than  the  as- 
pect ;    it  expresses   every   passion  of  the  soul.     And  in 

Aut  dormitabo,  aut  ridebo.     Tristia  moestum 
Vultum  verba  decent ;  iratum  plena  minarum. 
Format  enim  natura  prius  nos  intus  ad  omnem 
Fortunarum  habitum  ;  juvat,  aut  impellit  ad  iram, 
Aut  ad  humum  mcerore  gravi  deducit,  et  angit; 
Post  effert  animi  motus  interprete  lingua. 

Hor.  de  Ar.  Po. 

*  0ap/)G>J>  yap  a<poptG(U[iviv  av  ug  ovSev  ovtag  og  to 
yevvaiov  rtadog  evda  %pv]  fieyahyjyopov,  oonep  vno  (laviag 
nvog,  xat  nvsv^anog  evBovGLaatixov  exnveov,  xau  olovec 
tyoiSaX^ov  tovg  Xoyovg.  Longinus,  §  viii. 

t  Neque  fieri  potest,  ut  doleat  is  qui  audit,  ut  oderit,  ut  invideat,  ut  perti- 
rnescat  aliquid,  nisi  omnes  ii  motus  quos  orator  adhibere  volet  judici,  in  ipso 
oratore  impressi,  atque  inusti  videbuntur — ut  enim  nulla  materies  tam  facilis  ad 
exardescendum  est,  qua?  nisi  admoto  igni  ignera  concipere  possit ;  sic  nulla  mens 
est  tam  ad  comprehendendam  vim  oratoris  parata,  qua;  possit  incendi,  nisi  in- 
flammatus  ipse  ad  earn  et  ardens  accesseris.     Cic.  de  Oral.  lib.  ii.  }  45. 

J  Sed  in  ore  sunt  omnia.  In  eo  autem  ipso  dominatus  est  omnis  oculorum — 
animi  enim  est  omnis  actio  ;  et  imago  animi  vultus  est,  indices  oculi.  Nam  ha?c 
est  una  pars  corporis  quae  quot  animi  motus  sunt,  tot  significationes,  et  commu- 
tationcs  possit  eflicerc — oculi  sunt  quorum  turn  intentione,  turn  remissione,  turn 
coujectu,  turn  hilaritate  motus  aniraorum  significemus  apte  cum  genere  ipso  ora- 
tionis;  est  enim  actio  quasi  scrmo  corporis;    quo  magis  menti  congruens  es3e 

debet Quare  in  liac  nostra  actione  secundum  vocem  vultus  valet ;  is  autem 

oculis  gubcrnatur.     Cic.  deOrat.  lib.  iii.  ^  59. 


DIALOGUES  CONCERNING  ELOQUENCE.  103 

the  aspect,  the  eyes  are  most  active  and  significant. 
One  well-timed  look  will  pierce  to  the  bottom  of  the 
heart.* 

B.  The  preacher,  we  were  speaking  of,  has  usually 
his  eyes  shut.  When  we  observe  him  near,  it  is  very 
shocking.f 

A.  It  is  disagreeable  because  we  perceive  that  he 
wants  one  of  the  chief  things  thnt  ought  to  enliven  his 
discourse. 

B.  But  why  does  he  so  ? 

A.  He  makes  haste  to  pronounce  his  words  ;  and 
shuts  his  eyes,  because  it  helps   his   labouring  memory. 

B.  I  observed  indeed  that  it  was  very  much  burden- 

*  Smiles  and  sadness  display  themselves  partly  at  the  mouth  ;  the  former  by 
raising,  the  latter  by  depressing,  the  corners  of  it ;  and  yet  we  might  in  many 
cases  mistake  a  laughing  for  a  weeping  countenance,  if  we  did  not  see  the  eye- 
Indeed  this  little  organ,  whether  sparkling  with  joy,  or  melting  in  sorrow;  wheth- 
er gleaming  with  indignation,  or  languishing  in  tenderness;  whether  glowing  with 
the  steady  light  of  deliberate  valour,  or  sending  forth  emanations  of  good  will 
and  gratitude,  is  one  of  the  most  interesting  objects  in  the  whole  visible  universe. 
There  is  more  in  it  than  shape,  motion,  and  colour ;  there  is  thought  and  pas- 
sion ;  there  is  life  and  soul ;  there  is  reason  and  speech.     Bcattie. 

+  But  the  face  is  the  epitome  of  the  whole  man,  and  the  eyes  are  as  it  were 
the  epitome  of  the  face.  No  part  of  the  body,  besides  the  face,  is  capable  of  as 
many  chauges  as  there  are  different  emotions  in  the  mind,  and  of  expressing 
them  all  by  those  changes.  As  the  countenance  admits  of  so  great  variety,  it 
requires  also  great  judgment  to  govern  it.  Not  that  the  form  of  the  face  is  to 
be  shifted  on  every  occasion,  lest  it  turn  to  farce  and  buffoonery  ;  but  it  is  cer. 
tain  that  the  eyes  have  a  wonderful  power  of  marking  the  emotions  of  the  mind  ; 
sometimes  by  a  steadfast  look,  sometimes  by  a  careless  one — now  by  a  sudden 
regard,  then  by  a  joyful  sparkling,  as  the  sense  of  the  word  is  diversified  ;  for 
action  is,  as  it  were,  the  speech  of  the  features  and  limbs,  and  must  therefore 
conform  itself  always  to  the  sentiments  of  the  soul.  And  it  may  be  observed, 
that  in  all  which  relates  to  the  gesture,  there  is  a  wonderful  force  implanted  by 
nature  ;  since  the  vulgar,  the  unskilful,  and  even  the  most  barbarous,  are  chief- 
ly affected  by  this.  None  are  moved  by  the  sound  of  words  but  those  who  un- 
derstand the  language  ;  and  the  sense  of  many  things  is  lost  upon  men  of  a  dull 
apprehension  ;  but  action  is  a  kind  of  universal  tongue  ;  all  men  are  subject  to 
the  same  passions,  and  consequently  know  tiie  same  marks  of  them  in  others,  by 
which  they  themselves  express  them.     Spectator. 


104  DIALOGUES  C0INCERN1.GG  ELOQJ/E\(JE. 

ed  ;  sometimes  he  repeated  several  words  to  find  out 
the  thread  of  his  discourse.  Such  repetitions  make  one 
look  like  a  careless  school-boy  that  lias  forgot  his  lesson. 
They  arc  very  disagreeable  ;  and  would  not  be  easily 
excused  in  a  preacher  of  less  note. 

A.  It  is  not  so  much  the  preacher's  fault  as  the  de- 
fect of  the  method  he  follows,  after  many  others.  So 
long  as  men  preach  by  heart,  and  often,  they  will  be  apt 
to  fall  into  this  perplexity. 

B.  How  do  you  mean  ?  Would  you  have  us  not 
preach  by  heart  ?  Without  doing  so,  one  could  not  make 
an  exact,  pithy  discourse. 

A.  I  am  not  against  a  preacher's  getting  some  par- 
ticular sermons  by  heart.  They  may  always  have  time 
enough  to  prepare  themselves  for  extraordinary  occa- 
sions. And  they  might  even  acquit  themselves  hand- 
somely without  such  great  preparation. 

B.  How  ?    This  seems  incredible. 

A.  If  I  be  mistaken,  I  shall  readilv  own  it.  Let  us 
only  examine  the  point  without  prepossession.  What 
is  the  chief  aim  of  an  orator  ?  Is  it  not  to  persuade  ? 
And  in  order  to  this,  ought  he  not  to  affect  his  hearers, 
by  moving  their  passions  ? 

B.  I  grant  it. 

A.  The  most  lively  and  moving  way  of  preaching  is 
therefore  the  best. 

B.  True  ;  what  do  you  conclude  from  that  ? 

A.  Which  of  two  orators  will  have  the  most  power- 
ful and  affecting  manner  ;  he  who  learns  his  discourse 
by  heart ;  or  he  avIio  speaks  without  reciting  word  for 
word  what  he  had  studied  ? 

B.  He,  I  think,  who  has  got  his  discourse  by  heart. 
A.  Have  patience  ;  and  let  us  state  the  question  right 


DIALOGUES  CONCERNING  ELOQUENCE.  105 

On  the  one  hand,  I  suppose  a  man  prepares  his  discourse 
exactly,  and  learns  it  by  heart  to  the  least  syllable.  On 
the  other  hand,  I  suppose  another  person,  who  fills  his 
mind  with  the  subject  he  is  to  talk  of;  who  speaks  with 
great  ease  ;  (for  you  would  not  have  any  body*  attempt 
to  speak  in  public,  without  having  proper  talents  for 
it :)  in  short,  a  man  who  has  attentively  considered  all 
the  principles,  and  parts  of  the  subject  he  is  to  handle ; 
and  has  a  comprehensive  view  of  them  in  all  their  ex- 
tent ;  who  has  reduced  his  thoughts  into  a  proper  meth- 
od ;  and  prepared  the  strongest  expressions  to  explain 
and  enforce  them  in  a  sensible  manner ;  who  ranges  all 
his  arguments,  and  has  a  sufficient  number  of  affecting 
figures  ;  such  a  man  certainly  knows  every  thing  that 
he  ought  to  say ;  and  the  order  in  which  the  whole 
should  be  placed  ;t  to  succeed  therefore  in  his  delive- 
ry, he  wants  nothing  but  those  common  expressions  that 
must  make  the  bulk  of  his  discourse.  But  do  you  be- 
lieve now  that  such  a  person  would  have  any  difficulty 
in  finding  easy,  familiar  expressions  ? 

* Ego  nee  studium  sine  divite  vena, 

Nee  rude  quid  prosit  video  ingenium Hor.  de  A>  P. 

t  He,  then,  that  would  prepare  himself  to  be  a  preacher  in  this  method,  must 
accustom  himself  to  talk  freely  to  himself,  to  let  his  thoughts  flow  from  him; 
especially  when  he  feels  an  edge  and  heat  upon  his  mind ;  for  then  happy  ex- 
pressions will  come  in  his  mouth — he  must  also  be  writing  essays  upon  all  sorts 
of  subjects  ;  for  by  writing  he  will  bring  himself  to  a  correctness  both  in  thinking 
and  in  speaking  ;  and  thus  by  a  hard  practice  for  two  or  three  years,  a  man  may 
render  himself  such  a  master  in  this  way,  that  he  can  never  be  surprised  ;  nor 
will  new  thoughts  ever  dry  up  upon  him.  He  must  talk  over  himself  the  whole 
body  of  divinity ;  and  accustom  himself  to  explain,  and  prove;  to  clear  objec- 
tions; and  to  apply  evey  part  of  it  to  some  practical  U3e — and  if  in  these  his 
meditations,  happy  thoughts,  and  noble,  tender  expressions,  do  at  any  time  offer 
themselves,  he  must  not  lose  them  ;  but  write  them  down — by  a  very  few  years' 
practice  of  two  or  three  such  soliloquies  a  day,  chiefly  in  the  morning,  when 
the  head  is  clearest,  and  the  spirits  are  liveliest,  a  man  will  contract  a  great 
easiness,  both  in  thinking  and  speaking. 

Tip,  Burnet's  di*r.  on  the  pastoral  care,  p.  210,  2t  1 , 

14 


106  DIALOGUES  CONCERNING  ELOQUENCE. 

B.  He  could  not  find  such  just  and  handsome  ones 
as  he  might  have  hit  on,  if  he  had  sought  them  leisurely 
in  his  closet. 

A.  I  own  that.  But  according  to  you,  he  would  lose 
only  a  few  ornaments  ;  and  you  know  how  to  rate  that 
loss,  according  to  the  principles  we  laid  down  before. 
On  the  other  side,  what  advantage  must  he  not  have  in 
the  freedom  and  force  of  his  action ;  which  is  the  main 
thing.  Supposing  that  he  has  applied  himself  much  to 
composing,  (as  Cicero  requires  of  an  orator,*)  that  he 
has  read  all  the  best  models  ;  and  has  a  natural  or  ac- 
quired easiness  of  style  and  speech  ;  that  he  has  abun- 
dance of  solid  knowledge  and  learning  $  that  he  under- 
stands his  subject  perfectly  well ;  and  has  ranged  all 
the  parts  and  proofs  of  it  in  his  head  :  in  such  a  case 
we  must  conclude  that  he  will  speak  with  force,  and  or- 
der, and  readiness.t  His  periods  perhaps  will  not  sooth 
the  ear  so  much  as  the  others ;  and  for  that  reason  he 
must  be  the  better  orator.  His  transitions  may  not  be 
so  fine  ;  it  is  no  great  matter  ;  though  these  he  might 
have  prepared  Avithout  getting  them  by  heart ;  besides, 
these  little  omissions  were  common  to  the  most  eloquent 
orators  among  the  ancients.  They  thought  such  negli- 
gence was  very  natural ;  and  ought  even  to  be  imitated, 
to  avoid  the  appearance  of  too  great  preparation. 
What  then  could   our   orator  want  ?    He   might  make 

*  Caput  autem  est,  quod  (ut  vere  dicam)  rainime  facimus,  (est  enim  magni 
iaboris,  quern  plerique  fugimus)  quam  plurimum  scribere — stilus  optimus,  et 
praestantissimus  dicendi  effector,  ac  raagister ;  neque  injuria  ;  nam  si  subitum  et 
fortuitam  orationem,  eommentatio,  et  cogitatio  facile  vincit;  banc  ip9am  pro- 
recto  aasidua  ac  diligens  scriptura  superabit.     De  Oral.  lib.  i.  k  33. 

t cui  lecta  potenter  erit  res, 

Nee  facundia  deseril  hunc,  nee  lucidus  ordo. 
Verbaque  provisam  rem  non  invito  sequcntur. 

llor.  dr  Art.  Porf. 


DIALOGUES  CONCERNING  ELOQUENCE.  10? 

some  little  repetition  ;  but  that  too  must  have  its  use. 
Not  only  will  the  judicious  hearer  take  a  pleasure  in  ob- 
serving nature  here,  which  leads  one  often  to  resume 
whatever  view  of  the  subject  strikes  strongest  upon  the 
mind  ;  but  likewise  this  repetition  imprints  the  truth  more 
deeply  ;  which  is  the  best  manner  of  instruction.  At  the 
worst,  one  might  find  in  his  discourse  some  inaccuracy 
of  construction,  some  obsolete  word  that  has  been  censur- 
ed by  the  academy  :  something  that  is  irregular ;  or,  if 
you  will,  some  weak  or  misapplied  expression,  that  he 
may  happen  to  drop  in  the  warmth  of  action.  But  sure- 
ly they  must  have  narrow  souls,  who  can  think  such  little 
escapes  worth  any  one's  notice.  There  is  abundance  of 
these  to  be  met  with  in  the  most  excellent  originals.* 
The  greatest  orators  among  the  ancients  neglected  them : 
and  if  our  views  were  as  noble  as  theirs,  we  should  not  so 
much  regard  those  trifles,!  which  can  amuse  none  but 
such  as  are  not  able  to  discern  and  pursue  what  is  truly 
great.  Excuse  my  freedom,  Sir  ;  if  I  did  not  think  you 
had  a  genius  very  different   from   these  little,  cavilling 

*  Hapa?e6e(i£vog  5'  ovx  oT^iya  xcu  avtog  apaptvifiatai 
xai  Ofiyjpovt  xcu  tav  aA/lov  oaot  (isyiGroh  xoll  rixiora  toig 
nfaiGfiaaiv  ap£%o[i£Vogy  o(iog  Se  ov%  afiaprvjfiata  {lahXov 
avta  txovaia  xafadv,  yj  napopafiata  01  a^e/laav,  £ixv\  rtov 
xaidg  Efwxev  vno[i£ya?iofyviagavE7ttG!Tar(>)gnapEVY}V£y[ieva, 

Lo.VGJNTTS,  {  33. 

t  Sunt  delicta  tamen,  quibus  ignovisse  veliraus  ; 

Nam  neque  chorda  sonum  reddit  quem  vult  manus  et  mens  ; 
Poscentique  gravem  persacpe  remittit  acutum  ; 
Nee  semper  feriet  quodcunque  minabitur  arcus. 
Verum  ubi  plura  nitent  in  carmine,  non  ego  paucis 
Offfiudar  maculis,  quas  aut  incuria  fudit, 

Aut  humana  parum  cavitnatura 

Hor.  de  Art.  Port. 


108  DIALOGUES  CONCERNING  ELOQUENCE. 

critics  I  condemn,  I  should  speak  of  them  with  greater 
caution. 

B.  You  may  always  speak  your  mind,  Sir,  without 
any  reserve  on  my  account.  Be  pleased  therefore  to  go 
on  with  your  comparison. 

A.  Consider  then,  in  the  next  place,  the  advantages 
that  a  preacher  must  have  who  does  not  get  his  sermon 
by  heart.  He  is  entirely  master  of  himself;  he  speaks 
in  an  easy,  unaffected  way;  and  not  like  a  formal  declaim- 
er.  Things  flow  then  from  their  proper  source.  If  he 
has  a  natural  talent  for  eloquence,  his  language  must  be 
lively  and  moving  ;  even  the  warmth  that  animates  him,* 
must  lead  him  to  such  pertinent  expressions  and  figures, 
as  he  could  not  have  found  out  by  study. 

B.  Why  ?  Surely  a  man  may  enliven  his  fancy,  and 
compose  very  sprightly  discourses  in  his  closet. 

A.  I  own  that ;  but  a  just  elocution  and  gesture  must 
still  give  them  a  greater  life  and  spirit.  Besides,  what 
one.  says  in  the  ardour  of  action  is  far  more  natural  and 
affecting ;  it  has  a  negligent  air  ;  and  discovers  none  of 
that  art,  which  is  visible  in  all  elaborate  composures. 

*  But  the  rule  I  have  observed  last,  is  the  most  necessary  of  all  j  and  without 
it  all  the  rest  will  never  do  the  business  ;  it  is  this  ;  that  a  man  mu3t  have  in 
himself  a  deep  sense  of  the  truth  and  power  of  religion  ;  he  must  have  a  life  and 
flame  in  his  thoughts  with  relation  to  these  subjects  ;  he  must  have  felt  himself 
those  things  which  he  intends  to  explain  and  recommend  to  others.  He  must 
observe  narrowly  the  motions  of  his  own  mind  ; — that  so  he  may  have  a  lively 
heat  in  himself  when  he  speaks  of  them ;  and  that  he  may  speak  in  so  sensible  a 
manner,  that  it  may  be  almost  felt  that  he  speaks  from  his  heart.  There  is  an 
authority  in  the  simplest  things  that  cau  be  said,  when  they  carry  visible  charac- 
ters of  genuineness  in  them.  Now  if  a  man  can  carry  on  this  method,  and  by 
much  meditation  and  prayer,  draw  down  divine  influences,  which  are  always  to 
be  expected  when  a  man  puts  himself  in  the  way  of  them,  and  prepares  himself 
for  them;  he  will  always  feel  that  while  he  is  musing  ajirc  is  kindled  within  him  j 
and  then  he  will  speak  with  authority,  and  without  constraint ;  his  thoughts  will 
be  true;  and  his  expressions  free  and  easy. 

Discourse  of  the  pastoral  ran,  p.  Ill,  11? 


DIALOGUES  CONCERNING  ELOQUENCE.  109 

We  may  add  farther,  that  a  skilful,  experienced  orator, 
adapts  things  to  the  capacity  of  his  hearers  ;*  and  varies 
his  discourse,  according  to  the  impression  he  sees  it  makes 
upon  their  minds.  For,  he  easily  perceives  whether 
they  understand  him,  or  not ;  and  whether  he  gains  their 
attention,  and  moves  their  hearts  ;  and  if  it  be  needful, 
he  resumes  the  same  things  in  a  different  manner,  and 
sets  them  in  another  light ;  he  clothes  them  in  more  fa- 
miliar images,  and  comparisons  ;  or  he  goes  back  to  the 
plainest  principles,  from  which  he  gradually  deduces  the 
truths  he  would  enforce  ;  or  he  endeavours  to  cure  those 
passions,  that  hinder  the  truth  from  making  a  due  im- 
pression. This  is  the  true  art  of  instruction  and  persua- 
sion ;  and  without  this  address  and  presence  of  mind,  we 
can  only  make  roving  and  fruitless  declamations.  Ob- 
serve now  how  far  the  orator,  who  gets  every  thing  by 
heart,  falls  short  of  the  other's  success.  If  we  suppose 
then  a  man  to  preach,  who  depends  entirely  on  his  mem- 
ory, and  dares  not  pronounce  a  word  different  from  his 
lesson ;  his  style  will  be  very  exact ;  but,  as  Dionysius 
Halicarnassius  observes  of  Isocrates,  his  composition 
must  please  more  when  it  is  read,  than  when  it  is  pro* 
nounced.  Besides,  let  him  take  what  pains  he  will,  the 
inflexions  of  his  voice  will  be  too  uniform  ;  and  always  a 
little  constrained.  He  is  not  like  a  man  that  speaks  to 
an  audience  ;  but  like  a  rhetorician,  who  recites  or  de- 
claims. His  action  must  be  awkward  and  forced  ;  by 
fixing  his  eyes  too  much,  he  shows  how  much  his  memory 
labours  in  his  delivery  ;  and  he  is  afraid  to  give  way  to 

*  Erit  igilur  hxc  facultas  in  eo  qucm  volumua  esse  eloquentem,  ut  definire  rem 
possit ;  neque  id  faciat  tam  presse  et  anguste,  quam  in  illis  eruditissimis  dispu- 
tationibus  fieri  solet,  3ed  cum  explanatius;  turn  etiam  uberius,  et  ad  commuiu 
udicium,  nopularemque  intelligentiam  accoramodatius. 

Cic.  Orat.  i  33, 


110  DIALOGUES  CONCERNING  ELOQUENCE. 

an  unusual  emotion,  lest  he  should  lose  the  thread  of  his 
discourse.  Now  the  hearer  perceiving  such  an  undis- 
guised art,  is  so  far  from  being  touched  and  captivated, 
as  he  ought  to  be,  that  he  observes  the  speaker's  artifice 
with  coldness  and  neglect. 

B.  But  did  not  the  ancient  orators  do  what  you  con- 
demn ? 

A.  I  believe  not. 

B.  What !  do  you  think  that  Demosthenes  and  Tul- 
]y  did  not  learn  by  heart  those  finished  orations  they 
have  left  us  ? 

A.  We  know  very  well  that  they  composed  and 
wrote  their  harangues,  before  they  spake  in  public  ;  but 
we  have  several  reasons  to  believe  that  they  did  not  get 
them  by  heart,  word  for  word.  Even  the  orations  of 
Demosthenes,  as  we  have  them,  shew  rather  the  sublim- 
ity and  vehemence  of  a  great  genius,  that  was  accustom- 
ed to  speak  powerfully  of  public  affairs  ;  than  the  accu- 
racy and  politeness  of  an  author.  As  for  Cicero,  in  sev- 
eral places  of  his  harangues,  we  find  things  spoken  on 
sudden  emergencies,  that  he  could  not  possibly  have  fore- 
seen. And  if  we  take  his  opinion  of  this  matter  ;*  he 
thinks  an  orator  ought  to  have  a  great  memory  ;  and  he 
even  speaks  of  an  artificial  kind  of  memory  as  an  useful 
invention;  but  all  he  says  on  this  point  does  not  imply 
that  we  ought  to  learn  every  word  by  heart.  On  the 
contrary,  he  seems  only  to  require,  that  we  should  range 
all  the  parts  of  a  discourse  exactly  in  our   memory,  and 

*  Scd  verbornm  memoria,  quae  minus  est  nobis  necessaria,  majore  imaginum 
variolate  distinguitur -,  multa  enim  sunt  verba.  Quas  quasi  articuli  connectunt 
nxnnbra  orationis,  quee  formari  similitudine  nulla  possunt ;  eorum  fingendae  nobii 
sunt  imagines,  quibu9  semper  utamur.  Rerum  memoria,  propria  est  oratoris  ; 
cam  singulis  personis  bene  positi3  notare  possumus,  ut  scntcntias  imaginibus,  or- 
rfiium  locis  compreheudamus.     Dc  Oral.  lib.  ii.  k  88. 


DIALOGUES  CONCERNING  ELOQUENCE.  Ill 

prepare  the  figures  and  chief  expressions  we  are  to  use  ; 
so  as  to  be  ready  to  add,  off-hand,  whatever  may  occa- 
sionally be  suggested  from  a  view  of  the  audience,  or  un- 
expected accidents.  And  it  is  for  this  reason,  that  he  re- 
quires so  much  application  and  presence  of  mind  in  an 
orator. 

B.  You  must  allow  me  to  tell  you,  Sir,  that  all  this 
does  not  convince  me  ;  for  I  cannot  believe  that  one  can 
speak  so  very  well,  without  having  prepared  and  adjust- 
ed all  his  expressions. 

C.  The  reason  why  it  is  so  hard  to  persuade  you 
in  this  case,  is,  because  you  judge  of  the  matter  by  com- 
mon experience.  If  they,  who  get  their  sermons  by  heart, 
were  to  preach  without  that  preparation,  it  is  likely  they 
would  succeed  but  very  ill ;  nor  am  I  surprised  at  it ; 
for,  they  are  not  accustomed  to  follow  nature  :  they  have 
studied  only  to  compose  their  sermons  :  and  that  too 
with  affectation.  They  have  never  once  thought  of 
speaking  in  a  noble,  strong,  and  natural  manner.*  Indeed 

*  This  leads  me  to  consider  the  difference  that  is  between  the  reading,  and  the 
speaking  of  sermon*.  Reading  is  peculiar  to  this  nation  ;  and  is  endured  in  no 
other.  It  has  indeed  made  our  sermons  more  exact ;  and  so  has  produced  to  U3 
many  volumes  of  the  best  that  are  extant.  But  after  all,  though  some  few  read 
so  happily,  pronounce  so  truly,  and  enter  so  entirely  into  those  affections  which 
they  recommend  ;  that  in  them,  we  see  both  the  correctness  of  reading,  and  the 
seriousness  of  speaking  sermons  ;  yet  every  one  is  not  so  happy.  Some  by  hang- 
ing their  head  perpetually  over  their  notes,  by  blundering  as  they  read  ;  and  hy 
a  cursory  running  over  them,  do  so  lessen  the  matter  of  their  sermons,  that  as 
they  are  generally  read  with  very  little  life  or  affection,  so  they  are  heard  with 
as  little  regard,  or  esteem.  Those  who  read,  ought  certainly  to  be  at  a  little 
more  pains,  than  (for  the  most  part)  they  are  to  read  true  ;  to  pronounce  with 
an  emphasis  ;  to  raise  their  head,  and  to  direct  their  eyes  to  their  hearers  ;  and 
if  they  practised  more,  alone,  the  just  way  of  reading,  they  might  deliver  their 
sermons  with  much  more  advantage.  Man  is  a  low  sort  of  creature  ;  he  does 
not  (nay,  the  greater  part  cannot)  consider  things  in  themselves,  without  those 
little  seasonings  that  must  recommend  them  to  their  affections. — Besides,  the  peo- 
ple (who  are  too  apt  to  censure  the  clergy)  are  easily  carried  into  an  obvious  re- 
flection on  reading,  that  it  is  an  effect  of  lazines?.  Discourse  of  the  fasfora' 
fare,  ch.  ix. 


112  DIALOGUES  CONCERNING  ELOQUE^  I 

the  greatest  part  of  preachers  have  not  a  sufficient  fund 
of  solid  knowledge  to  depend  on,  and  arc  therefore  afraid 
to  trust  themselves,  without  the  usual  preparation.  The 
method  of  getting  sermons  by  heart,  qualifies  many,  who 
have  but  very  scanty  and  superficial  parts,  to  make  a 
tolerable  figure  in  the  pulpit ;  seeing  they  need  only  lay 
together  a  certain  number  of  passages  and  remarks  :  and 
however  little  genius  or  assistance  a  man  has,  he  may, 
with  time  and  application,  be  able  to  workup  and  polish 
his  matter  into  some  form.  But  to  preach  with  judg- 
ment and  strength,  requires  an  attentive  meditation  upon 
the  first  principles  of  religion;  an  exact  knowledge  of 
morality ;  an  insight  into  antiquity ;  strength  of  reason- 
ing ;  and  suitable  action.  Is  not  this,  Sir,  what  you  re- 
quire in  an  orator,  who  does  not  learn  his  discourse  by 
heart  ?* 

*  It  may  be  proper  to  present  the  reader,  in  one  view,  the  opinion  of  several 
other  distinguished  authors,  on  the  use  of  written  discourses  in  the  pulpit.     "  I 
knew  a  clergyman  of  some  distinction,  who  appeared  to  deliver  his  sermon  without 
looking  into  his  notes,  which,  when  I  complemented  him  upon,  he  assured  me  he 
could  not  repeat  six  lines;  but  his  method  was  to  write  the  whole  sermon  in  a  large, 
plain  hand,  with  all  the  forms  of  margin,  paragraph,  marked  page,  and  the  like ; 
then  on  Sunday  morning  he  took  care  to  run  it  over  five  or  six  times,  which  lie 
could  do  in  an  hour  ;  and  when  he  delivered  it,  by  pretending  to  turn  his  face  from 
one  side  to  the  other,  he  would  (in  his  own  expression)  pick  up  the  lines,  and 
cheat  his  people  by  making  them  believe  he  had  it  all    by  heart.     He  farther 
added,  that  whenever  he  happened  by  neglect  to  omit  any  of  these  circumstanc- 
es, the  vogue  of  the  parish  was,  '  our  doctor  gave  us  but  an  indifferent  sermon 
to-day.'     Now  among  us,  many  clergymen  act  so  directly  contrary  to  this  me- 
thod, that  from  a  habit  of  saving  time  and  paper,  which  they  acquired  at  the 
university,  they  write  in  so  diminutive  a  manner,  with  such  frequent  blots  and 
interlineation?,  that  they  are  hardly  able  to  go  on  without  perpetual  hesitations, 
or  extemporary  expletives  ;  and  1  desire  to  know  what  can  be  more  inexcusable, 
than  to  see  a  divine  and  a  scholar  at  a  loss   in  reading  his  own  compositions, 
which  it  is  supposed  he  has  been  preparing  with  much  pains  and  thought  for  the 
instruction  of  his  people.     The   want  of  a  little  more  care  in  this  article  is 
the  cause  of  much   ungraceful   behaviour.     You  will  observe  some  clergymen 
with  their  heads  held  down  from  the  beginning  to  the  end,  within  an  inch  of  the 
cushion,  to  read  what  is  hardly  legible  ;  which,  beside  the  untoward  manner, 


DIALOGUES  CONCERNING  ELOQUENCE.  113 

A.  You  have  explained  my  thoughts  exactly.     Only 
it  may  not  be  improper  to  add,  that  though  a  man  should 

hinders  them  from  making  the  best  advantage  of  their  voice  ;  others  again  have 
a  trick  of  popping  up  and  down  every  moment  from  their  paper  to  the  audience, 
like  an  idle  school  boy  on  a  repetition  day. 

Let  me  entreat  you  therefore  io  add  one  half  crown  a  year  to  the  article  of 
paper  ;  to  transcribe  your  sermons  in  as  large  and  plain  a  manner  as  you  can  ; 
and  either  make  no  interlineations,  or  change  the  whole  leaf;  for  we,  your  hear- 
ers, would  rather  you  should  be  less  correct,  than  perpetually  stammering,  which 
I  take  to  be  one  of  the  worst  solecisms  in  rhetoric.  And  lastly,  read  your  ser- 
mon once  or  twice  a  day  for  a  few  days  before  you  preach  it ;  to  which  you 
will  probably  answer  some  years  hence,  '  that  it  was  but  just  finished  when  the 
last  bell  rang  to  church  ;'  and  I  shall  readily  believe,  but  not  excuse  you." 

SwifPs  Letter  io  a  Young  Clergyman. 
"  That  a  discourse  well  spoken  hath  a  stronger  effect  than  one  well  read, 
will  hardly  bear  a  question.  From  this  manifest  truth  I  very  early  concluded, 
aud  was  long  of  the  opinion,  that  the  way  of  reading  sermons  should  be  absolutely 
banished  from  the  pulpit.  But  from  farther  experience,  I  am  now  disposed  to 
suspect,  that  this  conclusion  was  rather  hasty.  As  to  my  personal  experience  I 
shall  frankly  tell  you,  what  I  know  to  be  fact.  1  have  tried  both  ways  ;  I  con- 
tinued long  in  the  practice  of  repeating,  and  was  even  thought  (if  people  did  not 
very  much  deceive  me)  to  succeed  in  it  ;  but  I  am  absolutely  certain,  that  I  can 
give  more  energy,  and  preserve  the  attention  of  the  hearers  better,  to  what  I 
read  than  ever  it  was  in  my  power  to  do  to  what  1  repeated.  Nor  is  it  any  won- 
der. There  are  difficulties  to  be  surmounted  in  the  latter  case,  which  have  no 
place  at  all  in  the  former.  The  talents  in  other  respects  are  the  same,  that  fit 
one  to  excel  in  either  way.  Now  as  it  will,  I  believe,  be  admitted  by  every 
body  who  reflects,  that  a  discourse  well  read  is  much  better  than  one  ill  spoken, 
I  should  not  think  it  prudent  to  establish  any  general  rule,  which  would  probably 
make  bad  speakers  of  many,  who  might  otherwise  have  proved  good  readers. 
There  is  something  in  charging  one's  memory  with  a  long  chain  of  words  and 
syllables,  and  this  is  one  of  the  difficulties  I  hinted  at,  and  then  running  on,  as  it 
were,  mechanically  in  the  same  train,  the  preceding  word  associating  and  draw- 
ing in  the  subsequent,  that  seems  by  taking  oft*  a  man's  attention  from  the  thought 
to  the  expression,  to  render  him  insusceptible  of  the  delicate  sensibility  as  to  the 
thought,  which  is  the  true  spring  of  rhetorical  pronunciation.  That  this  is  not 
invariably  the  effect  of  getting  by  heart,  the  success  of  some  actors  on  the  stage 
is  an  undeniable  proof.  Cut  the  comparative  facility,  arising  from  the  much 
greater  brevity  of  their  speeches,  and  from  the  relief  and  emotion  that  is  given 
to  the  player  by  the  action  of  the  other  dialogists  in  the  scene,  makes  the  great- 
est difference  imaginable  in  the  two  cases.  A  man,  through  habit,  becomes  so. 
perfectly  master  of  a  speech  of  thirty  or  forty  lines,  which  will  not  take  him 
three  minutes  to  repeat,  that  he  hath  no  anxiety  about  recollecting  the  words  ; 
his  whole  retention  is  to  the  sentiment.     The  case  must  be  very  different,  when 

15 


114  DIALOGUES  CONCERNING  ELOQUENCE. 

not  possess  all  these  qualities  in  a  remarkable  degree,  he 
may  yet  preach  very  well,  if  he  has  a  solid  judgment, 

the  memory  is  charged  with  a  discourse,  which  will  take  thirty  minutes  to  de- 
liver.1' 

"  Now  when  once  the  attention,  as  was  hinted  already,  loses  hold  of  the  thought, 
and  is  wholly  occupied  in  tracing  the  series  of  the  words,  the  speaker  insensibly 
to  relieve  himself  from  the  difficulty  of  keeping  up  his  voice  at  the  same  stretch, 
falls  into  a  kind  of  tune,  which,  without  any  regard  to  (he  sense  of  what  is  said, 
returns  as  regularly,  as  if  it  were  played  on  an  instrument.  One  thing  further 
may  be  urged  in  favour  of  reading,  and  it  is  of  some  consequence,  that  it  always 
requires  some  preparation.  A  discourse  must  be  written  before  it  can  be  read. 
When  a  man  who  does  not  read,  gets  over,  through  custom,  all  apprehension 
about  the  opinion  of  his  hearers,  or  respect  for  their  judgment,  there  is  some  dan- 
ger, that  laziness  may  prompt  him  to  speak  without  any  preparation,  and  con- 
sequently to  become  careless  what  he  says.  But  to  return,  the  sum  of  what  has 
been  offered,  is  not  that  reading  a  discourse  is  universally  preferable  to  repeat- 
ing it.  By  no  means.  But  only  that  if  the  latter  way  admits  of  higher  excel- 
lence, the  former  is  more  attainable  and  less  hazardous.1' 

Campbell's  Lectures  on  Pulpit  Eloquence. 
"  And  here  it  may  not,  perhaps,  be  improper  to  make  a  few  remarks  on  the 
expediency  of  pronouncing  sermons  from  memory  ;  and  I  make  them  the  more 
willingly,  because  what  I  have  to  say  on  this  head  may  be  comfortable  to  those 
young  men,  whose  memory,  like  my  own,  inclines  rather  to  weakness,  than  to 
strength. 

"  First,  then,  it  can  admit  of  no  doubt,  that  every  public  speaker  and  teacher 
oug;ht  to  be  able  to  speak  from  memory,  or  even  without  premeditation,  as  the 
circumstances  may  require ;  and  should,  therefore,  now  and  then  practise  ex- 
temporary speaking,  and  stud}-  to  acquire  a  readiness  of  apprehension  and  a 
command  of  words,  and  take  every  prudent  method  he  can  think  of,  for  improv- 
ing remembrance. 

"  Secondly,  They  whose  faculties  are  uncommonly  susceptible ;  who  can 
retain  a  sermon  after  once  or  twice  reading  it ;  or  who,  like  the  gentleman 
abovementioned,  can  commit  one  to  memory  in  two  or  three  hours,  may,  at  all 
times,  or  as  often  as  they  choose,  preach  without  notes;  especially,  if  they  have 
confidence  in  their  recollection,  and  can  divest  themselves  of  anxiety.  But  many 
men  there  are,  of  good  parts,  who,  from  natural  bashfulness,  or  from  bodily 
weakness,  or  from  having  been  in  danger  of  exposing  themselves  through  a  sud- 
den failure  of  memory,  cannot  depend  on  their  presence  of  mind,  or  quickness  of 
recollection,  when  they  appear  in  public  ;  though  in  the  ordinary  affaiis  of  life 
they  have  no  reason  to  complain  of  this  faculty.  Such  persons  ought  not  to 
preach  without  papers.  If  they  do,  it  will  be  injurious  both  to  themselves,  and 
to  their  hearers.  To  themselves,  by  tormenting  them  with  solicitude,  to  the 
great  prejudice  of  their  health.  And  to  their  hearers,  because  the  fear  of  for- 
getting will  take  off  their  attention  from  the  management  of  their  voice  ;  the 


DIALOGUES  CONCERNING  ELOQUENCE.  I  l,r> 

a  tolerable  stock  of  knowledge,  and  an  easy  way  of  speak- 
ing.    For,  in  this  method,  as  in  the  other,  there  may  be 


consequence  whereof  is,  that  they  will  speak  without  that  energy  which  impress- 
es the  meaning  on  the  audience  ;  and  may,  moreover,  contract  bad  habits  of 
drawling,  canting,  hesitating,  or  quick  speaking ;  which  are  all  disagreeable  to 
rational  hearers,  and  make  every  hearer  inattentive ;  and  the  most  eloquent 
sermon  insipid. 

"  Thirdly,  Those  preachers  who,  after  much  practice,  cannot  commit  a  dis- 
course to  memory  in  less  than  two  days,  (and  this,  I  believe,  is  a  common  case,) 
should  never  in  my  opinion,  attempt  it ;  except,  perhaps,  on  extraordinary  oc 
casioris,  whe„  they  may  be  obliged  to  speak  with  ease  and  elegance,  and  yet 
have  no  opportunity  of  reading.  Two  days  every  week  are  almost  a  third  part 
of  human  life.  And  when  one  considers,  that  the  sermons  thus  committed  to 
memory  are  forgotten  as  soon  as  delivered,  which  is  also  a  common  case,  who 
would  not  regret  such  a  waste  of  time  ?  At  this  rate,  of  thirty  years  employed 
in  the  ministry,  there  are  almost  ten  consumed — in  what  ?  in  drudgery  more 
laborious,  and  far  more  unprofitable,  than  that  of  a  schoolboy ;  in  loading  the 
memory  with  words,  which  are  not  remembered  for  three  days  together.  Would 
not  the  preacher  have  laid  out  those  years  to  better  purpose,  in  giving  correct- 
ness to  his  public  discourses,  or  in  other  improving  studies  ;  or  in  visiting  and 
instructing  the  neighbours  ;  or  in  agriculture,  and  the  like  liberal  amusements  ? 
Besides,  in  these  circumstances,  a  clergyman  can  never  preach  without  long 
preparation  ;  nor,  if  at  any  time  his  health  should  fail,  without  a  degree  of  anxi- 
ety that  may  be  detrimental  to  both  his  mind  and  his  body. 

"  Indeed,  were  sermons,  that  are  pronounced  from  memory,  found  to  have  a 
more  powerful  effect  upon  the  hearer,  than  such  as  are  read,  I  should  not  think 
this  time  altogether  lost.  But,  if  the  preacher  have  learned  to  read  well,  which 
he  may  and  ought  to  do,  and  if  he  write  what  he  has  to  say  with  that  distinctness 
which  is  here  recommended,  and  prepare  himself  for  the  public  exhibition  by  sev- 
eral private  rehearsals  at  home,  I  am  inclined  to  think,  that  he  will  pronounce 
with  more  composure  and  self-command,  and  with  an  energy  more  becoming  the 
pulpit,  than  if  he  were  to  speak  from  recollection.  For,  in  the  one  case,  his  mind 
is  at  ease,  and  he  has  nothing  to  do,  but  to  pronounce  ;  in  the  other,  he  pronoun- 
ces and  recollects  at  the  same  time  ;  and  is,  besides,  liable  to  mistakes  and  fail- 
ures of  memory,  and,  if  his  nerves  are  not  uncommonly  strong,  to  occasional  fits 
of  solicitude.  Why  does  a  musician  choose  to  play  by  book  even  the  music  that 
he  remembers  ?  It  is,  because,  by  taking  in,  with  one  glance  of  his  eye,  a  num- 
ber of  contiguous  notes,  his  mind  is  always  disengaged,  and  he  is  every  where 
the  better  prepared  for  introducing  the  expressive  touches,  and  other  necessary 
ornaments.  In  like  manner,  a  good  reader  will,  if  1  mistake  not,  read  more  em- 
phatically and  with  greater  elegance,  what  he  sees  before  him,  and  is  well  ac- 
quainted with,  than  he  can  pronounce  what  is  suggested  by  continual  recollec- 
tion ;  especially,  if  the  discourse  he  has  to  deliver  be  of  considerable  length. 

"  As  to  the  effect  upon  the  hearers;  if  I  am  to  judge  by  my  own  feelings. 


116  UIVLOGUUS  CONCERNING  ELOQUENCE. 

different  degrees  of  eloquence.  You  may  further  ob- 
serve, that  most  of  those  who  preach  without  getting  their 
sermons  by  heart,  do  not  prepare  themselves  enough. 
They  ought  lo  study  their  subject  with  the  closest  at- 
tention ;  prepare  all  those  moving  passages  that  should 
affect  the  audience  ;  and  give  the  several  parts  of  their 
discourse  such  an  order  as  will  best  serve  to  set  the 
whole  iu  the  most  proper  light. 

B.  You  have  oftentimes  spoken  of  this  order  ;  do 
\  on  mean  any  thing  else  by  it  than  a  division  of  the  sub- 
ject ?  Perhaps  you  have  some  peculiar  notion  on  this 
point  too. 

A.  You  think  that  you  rally  me  ;  but  in  good  ear- 
nest, I  am  as  singular  in  my  opinion  upon  this  head,  as 
on  any  other. 

B.  I  easily  believe  you. 

A.  It  is  certainly  so  :  and  since  we  have  fallen  upon 
this  subject,  I  will  show  you  how  far  I  think  the  great- 
er part  of  orators  are  defective  in  the  point  of  order. 

B.  Since  you  are  so  fond  of  order,  I  hope  you  do 
not  dislike  divisions. 


and  trust  to  the  declaration  cf  many  persons  of  candour  and  sensibility,  I  must 
say,  that  sermons  in  the  mouth  of  a  good  reader  have  a  more  powerful  energy, 
than  those  that  are  spoken  without  book.  The  pathos  may  be  less  vehement, 
perhaps,  but  it  is  more  solemn,  and  seems  better  adapted  to  the  place,  and  to 
the  subject.  Preachers,  indeed,  there  are,  who  lay  claim  to  extraordinary  gifts, 
and  pretend  to  speak  from  supernatural  impulse ;  and  there  are  hearers,  -who 
give  them  credit  for  this  ;  and  think,  that  what  is  written,  and  read  to  them,  has 
too  much  the  air  of  mere  human  doctrine.  But  such  a  conceit  is  of  no  account 
in  rational  inquiry  ;  for  it  only  proves,  that  the  preacher  is  vain  and  the  people 
ignorant. 

"  In  Italy  and  FraDce,  sermons  are  generally  pronounced  without  notes.  But 
they  are  at  the  same  time  accompanied  with  much  theatrical  gesture  ;  and  the 
consequence  is,  that  the  people  consider  them  rather  as  an  amusement,  than  as  a 
part  of  the  church  service.  In  England,  the  established  clergy  do  for  the  most 
part  read  their  sermons.  And  England  has  produced  a  greater  number  of  good 
•    chers.  than  any  other  country  in  Europe."  Beattic  on  Memory. 


DIALOGUES  CONCERNING  ELOQUENCE.  117 

A.  I  am  far  from  approving  them. 

B.  Why  ?     Do  they  not  methodise  a  discourse  ? 

A.  For  the  most  part,  divisions  give  only  a  seeming 
order  ;  while  they  really  mangle  and  clog  a  discourse, 
by  separating  it  into  two  or  three  parts  ;  which  must  in- 
terrupt the  orator's  action,  and  the  effect  it  ought  to 
produce.  There  remains  no  true  unity  after  such  divis- 
ions -*  seeing  they  make  two  or  three  different  discours- 
es, which  are  joined  into  one,  only  by  an  arbitrary  con- 
nexion. For  three  sermons  preached  at  different  times, 
(if  they  be  formed  upon  some  regular  concerted  plan, 
as  the  sermons  in  Advent  usually  are,)  make  one  piece, 
or  entire  discourse,  as  much,  as  the  three  points  of  any 
of  these  sermons  make  one  whole  by  being  joined,  and 
delivered,  together.! 

*  A  text  being  opened,  then  the  point  upon  which  the  sermon  is  to  run  is  to 
be  opened  ;  and  it  will  be  the  better  heard  and  understood,  if  there  be  but  one 
point  in  a  9ermon  ;  so  that  one  head,  and  only  one,  is  well  stated,  and  fully  set 
out.  Discourse  of  the  pastoral  care,  p.  249. 

t  A  question  has  been  moved,  whether  this  method  of  laying  down  heads,  as 
it  is  called,  be  the  best  method  of  preaching.  A  very  able  judge,  the  archbish- 
op of  Cambray,  in  his  dialogues  on  eloquence,  declares  strongly  against  it.  But 
notwithstanding  his  authority  and  arguments,  I  cannot  help  being  of  opinion, 
that  the  present  method  of  dividing  a  sermon  into  heads,  ought  not  to  be  laid 
aside.  Established  practice  has  now  given  it  so  much  weight,  that,  were  there 
nothing  more  in  its  favour,  it  would  be  dangerous  for  any  preacher  to  deviate  so 
far  from  the  common  track.  Bat  the  practice  itself  has  also,  in  my  judgment, 
much  reason  on  its  side.  If  formal  partitions  give  a  sermon  less  of  the  oratorical 
appearance,  they  render  it,  however,  more  clear,  more  easily  apprehended,  and 
of  course,  more  instructive  to  the  bulk  of  hearers,  which  is  alwaj's  the  main  ob- 
ject to  be  kept  in  view.  The  heads  of  a  sermon  are  great  assistances  to  the 
memory,  and  recollertion  of  a  hearer.  They  serve  also  to  fix  his  attention.  They 
enable  him  more  easily  to  keep  pace  with  the  progress  of  the  discourse ;  they 
give  him  pauses  and  resting  places,  where  he  can  reflect  on  what  has  been  said, 
and  look  forward  to  what  is  to  follow.  They  are  attended  with  this  advantage 
too,  that  they  give  the  audience  the  opportunity  of  knowing,  beforehand,  when 
they  are  to  be  released  from  the  fatigue  of  attention,  and  thereby  make  them 
follow  the  speaker  more  patiently.  "  The  conclusion  of  each  head,"  says  Quin- 
tilian,  "  is  a  relief  to  the  hearers ;  just  as  upon  a  journey,  the  mile-stones,  which 
are  set  up  on  the  road,  serve  to  diminish  the  traveller's  fatigue.     For  we  are  al- 


118  DIALOGUES  CONCERNING  ELOQUENCE. 

B.  What  is  it  then  that  you  mean  by  order  ?  How 
confused  must  a  discourse  be  that  is  not  divided  ? 

A.  Do  you  think  there  is  more  confusion  in  the  ora- 
tions of  Demosthenes  and  Tully,  than  in  the  sermons  of 
your  parish  preacher  ? 

B.  I  do  not  know.     I  believe  not. 

A.  You  need  not  be  afraid  of  giving  your  judgment 
too  freely.  The  harangues  of  these  great  men  are  not 
divided  as  our  sermons  are.  Nay,  Isocrates  (of  whom 
we  spake  so  much  before,)  and  other  ancient  orators,  did 
not  follow  our  method  of  dividing.  The  fathers  of  the 
church  knew  nothing  of  it.  Even  St.  Bernard,  the  last 
of  them,  only  gives  a  hint  of  some  divisions,  and  does 
not  pursue  them;  nor  divide  his  discourses  in  form. 
And  for  a  long  time  after  him,  sermons  were  not  divid- 
ed :  it  is  a  modern  invention  which  we  owe  originally  to 
the  scholastic  divines. 

B.  I  grant  that  the  schoolmen  arc  a  very  bad  model 
for  eloquence  ;  but  what  form  did  the  ancients  use  to 
give  their  discourses  ? 

A.  They  did  not  divide  them  ;  but  they  pointed  out 
carefully  all  those  things  that  ought  to  be  distinguished  ; 
to  each  of  them  they  assigned  its  proper  place  ;*  after 

ways  pleased  with  seeing  our  labour  begin  to  lessen ;  and,  by  calculating  how 
much  remains,  are  stirred  up  to  finish  our  task  more  cheerfully."  Writh  regard 
to  breaking  the  unify  of  a  discourse,  I  cannot  be  of  opinion  that  there  arises,  from 
that  quarter,  any  argument  against  the  method  I  am  defending.  If  the  unity  be 
broken,  it  is  to  the  nature  of  the  heads,  or  topics  of  which  the  speaker  treats, 
that  this  is  to  be  imputed  ;  not  to  his  laying  them  down  in  form.  On  the  con- 
trary, if  his  heads  be  well  chosen,  his  marking  them  out,  and  distinguishing  them, 
in  place  of  impairing  the  unity  of  the  whole,  renders  it  more  conspicuous  and 
complete ;  by  showing  how  all  the  parts  of  a  discourse  hang  upon  one  another, 
'md  tend  to  one  point.  Blair. 

*  Ordinis  haec  virtus  erit,  et  venus,  aut  ego  fallor, 
Ut  jam  nunc  dicat,  jam  nunc  debentia  dici 

Pleraque  differat,  et  pnesens  in  tempus  omittat 

Infelix  operis  suimna,  quia  ponera  totum 

!\Tcsciet Hor.  deA.  P. 


DIALOGUES  CONCERNING  ELOQUENCE.  119 

having  attentively  considered  where  it  might  be  intro- 
duced to  the  best  advantage,  and  be  fittest  to  make  a 
due  impression.  Ofttimes  that,  which  would  seem  noth- 
ing to  the  purpose,  by  being  unseasonably  urged,  has  a 
very  great  weight  when  it  is  reserved  for  its  proper 
place  :  till  the  audience  be  prepared  by  other  things  to 
feel  all  its  force  and  consequence.  Nay,  a  single  word, 
when  happily  applied,  will  set  the  truth  in  the  strong- 
est light.  Cicero  tells  us,  that  Ave  ought  sometimes  to 
delay  giving  a  full  view  of  the  truth,  till  the  very  con- 
clusion. But  then  throughout  our  discourse,  there  ought 
to  run  such  a  concatenation  of  proofs,  as  that  the  first 
may  make  way  for  the  second  ;  and  the  next  always 
serve  to  support  the  former.  We  ought  at  first  to  give 
a  general  view  of  our  subject,  and  endeavour  to  gain  the 
favour  of  the  audience  by  a  modest  introduction,*  a  re- 
spectful address,  and  the  genuine  marks  of  candour  and 
probity.  Then  we  should  establish  those  principles  on 
which  we  design  to  argue  ;  and  in  a  clear,  easy,  sensible 
manner,  propose  the  principal  facts  we  are  to  build  on  ; 
insisting  chiefly  on  those  circumstances,  of  which  we  in- 
tend to  make  use  afterwards.  From  these  principles 
and  facts  we  must  draw  just  consequences  ;  and  argue 
in  such  a  clear  and  well-connected  manner,  that  all 
our  proofs  may  support  each  other ;  and  so  be  the 
more  remembered.  Every  step  we  advance,  our  dis- 
course ought  to  grow  stronger  ;  so  that  the  hearers  may 
gradually  perceive  the  force  and  evidence  of  the  truth ; 
and  then  we  ought  to  display   it   in   such  lively  images 

*  Sed  haec  adjuvant  in  oratore,  lenitas  vocis,  vultus,  pudoris  significatio,  ver- 
borucQ  comitas  ;  si  quid  persequare  acrius,  ut  invitu?,  et  coactus  facere  videare. 
Facilitatis,  liberalitatis,  mansuetudinis,  pieta<is,  grati  animi,  non  appetentis, 
non  avidi  signa  prof'erri  perutile  est — tantum  autem  effkitur  sensu  quodain  ac  ra~ 
tionc  dicndi,  ut  quasi  mores  oratori3  effingat  oratio.  Cicero  Dc  Orat. 


120  DIALOGUES  CONCERNING  ELoqtENCL. 

and  movements  as  arc  proper  to  excite  the  passions.     In 
order  to  tins  we  must  know  their   various   springs,  and 
the  mutual  dependence  they   have  one  upon  another ; 
which  of  them  we  can  most  easily  move,  and  employ  to 
raise  the  rest  ;    and  which  of   them  in   fine,  is  ahle  to 
produce  the  greatest  effects  ;     and   must   therefore    be 
applied  to,  in  the  conclusion  of  our  discourse.     It  is  oft- 
times   proper,   at  the    close,    to  make  a  short  recapitu- 
lation, in  which  the  orator  ought  to  exert  all  his  force 
and  skill  in  giving  the  audience  a  full,  clear,  concise  view 
of  the  chief  topics  lie  has  enlarged  on.     In  short,  one  is 
not  obliged  always  to  follow  this  method  without  any 
variation.     There  are  exceptions  and  allowances   to  be 
made,  for  different  subjects  and  occasions.     And  even  in 
this  order  I  have  proposed,  one  may  find  an  endless  va- 
riety.    But  now  you  may  easily  see,  that  this  method, 
(which  is  chiefly  taken  from  Tully,)  cannot  be  observed 
in  a  discourse  that  is  divided  into  three  parts,  nor  can  it 
be    followed   in  each    particular   division.      We    ought 
therefore  to  choose  some  method,  Sir,  but  such  a  meth- 
od as    is   not    discovered,    and  promised  in  the  begin- 
ning of  our   discourse.     Cicero  tells   us,  that   the    best 
method  is  generally  to  conceal  the  order  we  follow,  till 
wc  lead  the  hearer  to  it  without  his  being  aware  of  it 
before.     I  remember  he  says  in  express  terms,  that  we 
ought  to  conceal  even  the  number  of  our  arguments;  so 
that  one  shall  not  be  able  to  count  them,  though   they 
be  very  distinct  in  themselves  ;    and  that  we  ought  not 
plainly  to  point  out  the  division  of  a  discourse.     But  such 
is  the  undistinguishing  taste  of  these  latter  ages,  that  an 
audience  cannot  perceive  any  order,  unless  the  speaker 
distinctly  explain  it  in  the  beginning ;  and  even  intimate 
to  them  his  gradual  advances  from  the  first  to  the  sec- 


DIALOGUES  CONCERNING  ELOQUENCE.  12 i 

ond,  and  following  general  heads  or   subdivisions    of  his 
discourse. 

C.  But  do  not  divisions  help  to  support  the  attention, 
and  ease  the  memory  of  the  hearers?  It  is  for  their 
better  instruction  that  the  speaker  divides  his  discourse. 

A.  A  division  chiefly  relieves  the  speaker's  memory. 
And  even  this  effect  might  be  much  better  obtained  by 
his  following  a  natural  order  Avithout  any  express  divis- 
ion ;  for  the  true  connexion  of  things  best  directs  the 
mind.  Our  common  divisions  are  of  use  to  those  only, 
who  have  studied,  and  been  trained  up  to  this  method 
in  the  schools.  And  if  the  common  people  retain  the 
division  better  than  the  rest  of  the  sermon  ;  it  is  only 
because  they  hear  it  often  repeated :  but,  generally 
speaking,  they  best  remember  practical  points,  and  such 
things  as  strike  their  senses  and  imagination. 

B.  The  order  you  propose  may  be  proper  enough 
for  some  subjects  :  but  it  cannot  be  fit  for  all ;  for,  we 
have  not  always  facts  to  lay  down. 

A.  When  we  have  none,  we  must  do  without  them : 
but  there  are  very  few  subjects  into  which  they  might 
not  be  aptly  introduced.  One  of  Plato's  chief  beau- 
ties is,  that  in  the  beginning  of  his  moral  pieces  he 
usually  gives  us  some  fragment  of  history,  or  some  tra- 
dition that  serves  as  the  foundation  of  his  discourse. 
This  method  would  far  more  become  those,  who  preach 
religion  j  which  is  entirely  founded  upon  tradition,  histo- 
ry, and  the  most  ancient  records.  Indeed,  most  preach- 
ers argue  but  weakly  ;  and  do  not  instruct  people  suf- 
ficiently, because  they  do  not  trace  back  things  to  these 
sources. 

B.  We  have  already  given  you  too  much  trouble, 
Sir,  and  I  am  almost  ashamed  to  detain  you  longer ;  but 

16 


122  DIALOGUES   CONCERNING  ELOQUENCE. 

1  wish  heartily  you  would  allow   rac    to   ask  you  a  few 
more  questions  concerning  the  rules  of  public  discourse. 

A.  With  all  my  heart ;  I  am  not  yet  weary  ;  you 
may  dispose,  as  you  please,  of  the  little  time  I  have  left, 

B.  Well  then,  you  would  have  all  false  and  trifling 
ornaments  entirely  banished  from  discourse.  Now, 
though  you  touched  upon  this  point  before,  pray  show 
me  by  some  sensible  examples,  how  to  distinguish  such 
false  beauties  from  those  that  are  solid  and  natural.* 

A.  Do  you  love  quavering  notes  in  music  ?  Are  you 
not  better  pleased  with  those  brisk,  significant  notes  that 
describe  things,  and  express  the  passions  ? 

B.  Yes,  certainly ;  for,  quavers  are  of  no  use  ;  they 
only  amuse  the  ear,  and  do  not  affect  the  mind.  Our 
music  was  once  full  of  them,  and  was  therefore  very- 
weak  and  confused  :  but  now  we  begin  to  refine  our 
taste,  and  to  come  nearer  the  music  of  the  ancients  ; 
which  is  a  kind  of  passionate  declamation  that  acts  pow- 
erfully upon  the  soul. 

A.  I  knew  that  music,  of  which  you  are  so  good  a 
judge,  would  serve  to  make  you  understand  what  con- 
cerns eloquence.  There  ought  to  be  a  kind  of  eloquence 
in  music  itself;  and  in  both  these  arts,  Ave  ought  to  re- 
ject all  false  and  trilling  beauties.  Do  you  not  perceive 
now  that  by  a  trilling  discourse  I  mean  the  humming  jin- 

*  False  eloquence,  like  the  prismatic  glass, 
Its  gaudy  colours  spreads  on  every  place ; 
The  face  of  nature  we  no  more  survey, 
All  glares  alike  without  distinction  gay. 
Hut  true  expression,  like  the  unchauging  sun, 
Clears  and  improves  whate'er  it  shines  upon, 
It  gilds  all  objects  but  it  alters  none. 
Expression  is  the  dress  of  thought,  and  still 
Appears  more  decent,  as  more  suitable. 

Pope's  Essay  on  Criticism. 


DIALOGUES  CONCERNING  ELOQUENCE.  123 

gle  of  languid,  uniform  periods ;  a  chiming  of  words  that 
returns  perpetually,  like  the  burden  of  a  song  ?  This  is 
the  false  eloquence  that  resembles  bad  music. 

B.  I  wish,  Sir,  you  could  make  it  a  little  plainer  still. 

A.  The  reading  of  good  and  bad  orators  will  more 
effectually  form  your  taste,  on  this  point,  than  all  the 
rules  in  the  world.  However,  it  were  easy  to  satisfy  you 
by  some  pertinent  examples.  I  will  not  mention  any 
modern  ones ;  though  we  abound  in  false  ornaments. 
That  I  may  not  offend  any  person,  let  us  return  to  Isoc- 
rates,  who  is  the  standard  of  those  nice  and  florid  ha- 
rangues that  are  now  in  vogue.  Did  you  ever  read  his 
famous  panegyric  on  Helen  ? 

B.  Yes  ;  I  have  read  it  some  time  ago. 

A.  How  did  you  like  it  ? 

B.  Extremely  well.  I  thought  I  never  saw  so  much 
wit,  elegance,  sweetness,  invention  and  delicacy  in  any 
composure.  I  own  to  you  that  Homer  himself  (whom  I 
read  afterwards,)  did  not  seem  to  have  so  much  spirit  as 
he.  But  now  that  you  have  shown  me  what  ought  to 
be  the  true  aim  of  poets  and  orators,  I  see  plainly  that 
Homer,  who  concealed  his  art,  vastly  surpasses  Isocra- 
tes,  who  took  so  much  pains  to  display  his  skill.  But  I 
was  once   charmed  .with  that   orator,  and   should   have 

been  so  still,  if  you  had  not  undeceived  me.     Mr.  ~ 

is  the  Isocrates  of  our  days  :  and  I  perceive  that  by 
showing  the  defects  of  that  ancient  orator,  you  condemn 
all  those,  who  imitate  his  florid,  effeminate  rhetoric. 

A.  I  am  now  speaking  of  Isocrates  only  ;  in  the  be- 
ginning of  his  encomium  he  magnifies  the  love  that  The- 
seus had  for  Helen,  and  fancied  that  he  should  give  a 
lofty  idea  of  her,  by  describing  the  heroic  qualities  of 
that  great  man  who  fell  in  love  with  her:  as  if  Thcscmi 


124  DIALOGUES  CONCERNING  ELOQUENCE. 

(whom  the  ancients  always  represent  as  Avcak  and  in- 
constant in  his  amours,)  could  not  have  been  smitten 
with  a  woman  of  a  moderate  beauty.  Then  he  comes  to 
the  judgment  that  Paris  formed  of  her.  He  says  that 
a  dispute  having  arisen  among  the  goddesses  concerning 
their  beauty:  they  agreed  to  make  Paris  judge  of  it: 
upon  which  occasion  Juno  proffered  him  the  empire  of 
Asia  :  Minerva  assured  him  of  constant  victory  in  bat- 
tles :  and  Venus  tempted  him  with  the  beautiful  Helen. 
Now  seeing  Paris,  when  he  was  to  determine  this  matter, 
could  not  behold  the  faces  of  those  goddesses,  because 
of  their  dazzling  splendor,  he  could  only  judge  of  the 
worth  of  the  three  things  that  they  offered  ;  and  upon 
the  comparison  he  preferred  Helen  to  empire,  and  to 
victory.  Then  the  orator  praises  the  judgment  of  Paris, 
jii  whose  determination  the  goddesses  themselves  acqui- 
esced ;  and  adds  these  remarkable  words  :*  "I  wonder 
that  any  one  should  think  Paris  indiscreet  in  choosing  to 
live  with  her,  for  whom  many  demi-gods  would  have 
been  willing  to  die." 

C.  This  puts  me  in  mind  of  our  preachers,  who  are 
bo  full  of  antitheses  and  turns  of  wit.  There  are  a  great 
many  such  orators  as  Isocrates. 

A.  He  is  their  master !  all  the  rest  of  his  panegyric 
is  of  the  same  strain,  t     It  is  founded  on  the  long  war  of 

r"  0at>^a£o  o"  ei  tig  oierai  xaxag  {3£6ov%£vo0ai  tov  [isra 
•Tavrvg  %yiv  £?iofx£vovs  rig  ivExa  nohhoi  tav  r\[ii,d£uv  anoQ- 
vYiaxav  eBe2.r,aav.  Isqcr.  Hf.l.  Laud. 

t  His  very    next  words  are  these, I1cj$  o'  ovx  av 

elyi  CLVOYitog  £i  rag  $£<xg  uhttg  7l£0L  xaT^ovg  cpihovuxovoagy 
avrog  xa?»?^ovg  xaT£<ppovY;G£>  xai  ^.yj  ravrqv  evo[iiO£  y.£yLGTrtv 
zivau  tLiV  o^puw,  Ttept  r,g  xax£tvag  iwpa  (lafaora  anovba- 
&wag ;  Ibid, 


DIALOGUES  CONCERNING  ELOQUENCE.  125 

Troy  ;  the  calamities  that  the  Greeks  suffered  for  the 
rape  of  Helen,  and  the  praise  of  beauty,  which  has  so 
much  power  over  men.  There  is  nothing  in  the  whole 
discourse  solidly  proved  ;  nor  the  least  point  of  moral 
instruction.  He  judges  of  the  worth  of  things  only  ac- 
cording to  men's  extravagant  passions.  And  as  his  proofs 
are  weak,  so  his  style  is  flourished  and  finical.  I  quoted 
this  passage,  profane  as  it  is,  because  it  is  a  very  famous 
one  ;  and  because  this  affected  manner  is  very  much  in 
fashion.  The  more  grave  discourses  of  Isocrates  are 
composed  in  the  same  spruce,  effeminate  way  ;  and  are 
full  of  such  false  beauties  as  that  I  have  now  mentioned, 
C.  I  find  you  like  none  of  those  witty  turns,  which 
have  nothing  in  them  that  is  either  solid,  natural,  or  af- 
fecting :  and  tend  neither  to  convince,  nor  paint,  nor  per- 
suade. The  example  you  have  brought  from  Isocrates, 
though  it  be  upon  a  trifling  subject,  is  yet  very  pertinent ; 
for,  all  such  tinsel  wit  must  appear  still  more  ridiculous 
when  it  is  applied  to  grave  and  serious  matters.* 


*  A  loose  and  indiscriminate  manner  of  applying  the  promises  and  threaten- 
ings  of  the  gospel,  is  ill-judged  and  pernicious ;  it  is  not  possible  to  conceive  a 
more  effectual  method  of  depriving  the  sword  of  the  Spirit  of  its  edge,  than 
adopting  that  lax  generality  of  representation,  which  leaves  its  hearer  nothing 
to  apply,  presents  no  incentive  to  self-examination,  and  besides  its  utter  ineffi- 
ciency, disgusts  by  the  ignorance  of  human  nature,  or  the  disregard  to  its  best 
interests,  it  infallibly  betrays.  Without  descending  to  such  a  minute  specifica- 
tion of  circumstances,  as  shall  make  our  addresses  personal,  they  ought  unques- 
tionably to  be  characteristic,  that  the  conscience  of  the  audience  may  feel  the 
hand  of  the  preacher  searching  it,  and  every  individual  know  where  to  class 
himself.  The  preacher  who  aims  at  doing  good  will  endeavour,  above  all  things, 
to  insulate  his  hearers,  to  place  each  of  them  apart,  and  render  it  impossible  for 
him  to  escape  by  losing  himself  in  the  crowd.  At  the  day  of  judgment,  the  at- 
tention excited  by  the  surrounding  scene,  the  strange  aspect  of  nature,  the  dis- 
solution of  the  elements,  and  the  last  trump,  will  have  no  other  effect  than  to 
cause  the  reflections  of  the  sinner  to  return  with  a  more  overwhelming  tide  on 
his  own  character,  his  sentence,  his  unchanging  destiny  ;  and,  amid  the  innume- 
rable millions,  who  surround  him,  he  will  mown  apart,     It  is  thus  the  christian 


J  26  DIALOGUES  CONCERNING  ELOQUENCE. 

A.  But  Sir,  as  to  Isocrates,  do  not  you  think  I  had 
reason  to  censure  him  as  freely  as  Tully  assures  us  Aris- 
totle did  ? 

B.  What  says  Tully  ? 

A.  That  Aristotle,t  perceiving  Isocrates  had  pervert- 
ed eloquence  from  its  proper  use,  to  amusement  and  os- 
tentation ;  and  thereby  drawn  to  himself  the  most  con- 
siderable disciples,  he  applied  to  him  a  verse  of  Philoc- 
tetes,  to  show  how  much  he  was  ashamed  of  being  silent, 
while  that  vain  declaimer  carried  all  before  him.  But 
I  have  done  now  ;    it  is  time  for  me  to  be  going. 

B.  We  cannot  part  with  you  so  soon,  Sir  ;  will  you 
then  allow  of  no  antitheses  ? 

A.  Yes  ;  when  the  things  wre  speak  of  are  naturally 
opposite  one  to  another,  it  may  be  proper  enough  to  show 
their  opposition.  Such  antitheses  are  just,  and  have  a 
solid  beauty,  and  a  right  application  of  them  is  often  the 
most  easy  and  concise  manner  of  explaining  things.  But 
it  is  extremely  childish  to  use  artificial  turns  and  wind- 
ings to  make  words  clash  and  play  one  against  another. 
At  first,  this  may  happen  to  dazzle  those,  who  have  no 
taste  ;  but  they  soon  grow  weary  of  such  a  silly  affecta- 
tion. Did  you  ever  observe  the  Gothic  architecture  of 
©ur  old  churches  ? 

B.  Yes  ;  it  is  very  common. 

A.  Did  you  take  notice  of  the  roses,  holes,  unconnect- 
ed ornaments,  and  disjointed  little  knacks  that  these 
Gothic  buildings  arc  full  of.  These  odd  conceits  are 
just  such  beauties  in  architecture  as  forced  antitheses 

minister  should  endeavour  to  prepare  the  tribunal  of  conscience,  and  turn  th' 
r-yee  of  every  one  of  his  hearers  on  himself. 

Hall  on  the  discouragements  and  supports  of  the  christian  ministry. 

t  Lib.  iii.  f  85. 


DIALOGUES  CONCERNING  ELOQUENCE.  127 

and  quibbles  are  in  eloquence.  The  Grecian  architec- 
ture is  far  more  simple,  and  admits  of  none  but  natural, 
solid,  and  majestic  ornaments  ;  we  see  nothing  in  it  but 
what  is  great,  proportioned,  and  well  placed.  But  the 
Gothic  kind  was  invented  by  the  Arabians  ;  who  being 
a  people  of  a  quick,  sprightly  fancy,  and  having  no  rule 
nor  culture,  could  scarce  avoid  falling  into  these  whim- 
sical niceties.  And  this  vivacity  corrupted  their  taste 
in  all  other  things.  For,  they  used  sophisms  in  their 
logic  ;  they  loved  little  knacks  in  architecture  ;  and  in- 
vented witticisms  in  poetry  and  eloquence.  All  these 
are  of  the  same  kind. 

B.  This  is  curious,  indeed.  You  think  then  that  a 
sermon,  full  of  forced  antitheses,  and  such  kind  of  orna- 
ments, is  like  a  church  built  in  the  Gothic  way. 

A.  Yes  ;  I  think  the  comparison  is  just. 

B.  Let  me  ask  you  but  one  question  more,  and  then 
you  shall  go. 

A.  What  is  it  ? 

B.  It  seems  very  difficult  to  give  a  particular  account 
of  facts,  in  a  noble  style  ;  and  yet  we  ought  to  do  so,  if 
we  talk  solidly  as  you  require.  Pray,  what  is  the  pro- 
per style  for  expatiating,  in  such  cases  ? 

A.  We  are  so  much  afraid  of  a  low  strain,  that  our 
expressions  are  usually  dry,  lifeless,  and  indeterminate. 
They,  who  praise  a  saint,  pitch  on  the  most  magnificent 
phrases.  They  tell  us  he  was  an  admirable  person; 
that  his  virtues  were  celestial  ;  that  he  was  rather  an 
angel,  than  a  man.  And  thus  the  whole  encomium  is  a 
mere  declamation,  without  any  proof;  and  without  draw- 
ing a  just  character.  On  the  contrary,  the  ancient 
Greeks  made  little  use  of  these  general  terms,  which 
prove  nothing  :  but  they  insisted  much  on  facts,  and  the 


128  DIALOGUES  CONCERNING  ELOQUENCE. 

particulars  of  a  character.  For  instance,  Xenophon  does 
not  once  say  in  all  his  Cyropaedia,  that  Cyrus  was  an  ad- 
mirable man  :  but  throughout  the  work  he  makes  us 
really  admire  him.  Thus  is  it,  that  we  ought  to  praise 
holy  persons,  by  entering  into  the  particular  detail  of 
their  sentiments  and  actions.  But  there  prevails  an  af- 
fected politeness  among  the  pedantic  and  conceited  part 
of  all  ranks  and  professions,  who  value  themselves  upon 
their  wit  or  learning.  They  never  venture  to  use  any 
expression,  but  what  they  reckon  fine  and  uncommon. 
They  talk  always  in  a  high  strain;*  and  would  think  it 
beneath  them  to  call  things  by  their  proper  names. 
Now  in  true  eloquence  almost  every  thing  may  be  intro- 
duced. The  perfection  of  poetry  itself,  (which  is  the 
loftiest  kind  of  composure)  depends  On  a  full  and  lively 
description  of  things  in  all  their  circumstances.  When 
Virgil  represents  the  Trojan  fleet  leaving  the  African 
shore,  or  arriving  en  the  coast  of  Italy,  you  see  every 
proper  circumstance  exactly  described.  But  we  must 
own  that  the  Greeks  entered  still  further  into  the  par- 
ticular detail  of  things  ;  and  followed  nature  more  close- 
ly in  representing  the  smallest  circumstances.  For  which 
reason,  many  people  would  be  apt  (if  they  dared)  to 
reckon  Homer  too  plain  and  simple  in  his  narrations.  In 
this  ancient,  beautiful  simplicity,  (which  few  are  able  to 
relish,)  this  poet  very  much  resembles  the  holy  scrip- 
ture :  but  in  many  places  the  sacred  writings  surpass  his, 
as  much  as  he  excels  all  the  other  ancients,  in  a  natural 
and  lively  representation  of  things. 

*  Prima  est  eloquential  virtus  perspicuilas  ;  et  quo  quisque  ingenio  minus 
valet,  hoc  se  inagis  altollere  et  dilatare  conatur;  ut  statura  breves  indigitos  eri- 
guntur;  et  plura  infirmi  minantur.  Nam  lumidos,  ct  corruptos,  et  limiulos,  et 
quocumque  alio  cacozeliai  geuere  peccantes,  certum  liabeo,  non  virium,  sed  in- 
firmitatis  vitio  laborare  ;  ut  corpora  non  robore,  sed  valctudine,  inilantur. 

Quint,  lib.  ii.  c.  3. 


DIALOGUES  CONCERNING  ELOQUENCE.  129 

B.  In  relating  facts,  then,  ought  we  to  describe  every 
individual  circumstance  that  belongs  to  them? 

A.  No  :  we  should  represent  nothing  to  the  hearers 
but  what  deserves  their  attention  ;  and  helps  to  give  a 
clear  and  just  idea  of  the  things  we  describe  ;  so  that  it 
requires  great  judgment  to  make  a  right  choice  of  cir- 
cumstances.* But  we  must  not  be  afraid  of  mentioning 
such  as  can  be  any  way  serviceable  ;  for  it  is  a  false  po- 
liteness that  leads  us  to  suppress  some  useful  things,  be- 
cause we  do  not  think  them  capable  of  any  ornament. 
Besides,  Homer  has  shown  us  by  his  example,  that  we 
might  give  a  proper  grace  and  embellishment  to  every 

subject/!" 

B.  Seeing  you  condemn  the  florid,  swelling  style  ; 
what  kind  do  you  reckon  fittest  for  public  use  ? 

A.  There  ought  to  be  a  variety  of  style  in  every  dis- 
course. We  should  rise  in  our  expression  when  we  speak 
of  lofty  subjects  ;  and  be  familiar,  in  common  ones,  with- 
out being  coarse,  or  grovelling.^  In  most  cases,  an  easy 
simplicity  and  exactness  is  sufficient  ;  though  some  things 

*  See  Longinus,  $  x. 
t  First  follow  nature,  and  your  judgment  frame 
By  her  just  standard,  which  is  still  the  same  ; 
Unerring  nature,  still  divinely  bright, 
One  clear,  unchanged,  and  universal  light  ; 
Life,  force,  and  beauty  must  to  all  impart, 
At  once  the  source,  and  end,  and  test  of  art. 
Art  from  that  fund  each  just  supply  provides, 
Works  without  show  ;  and  without  porup  presides. 
Those  rules  of  old  discover'd,  not  devised, 
Are  nature  still,  but  nature  methodiz'd  ; 
Nature,  like  monarchy,  is  hut  restrain'd 
By  the  same  laws  which  first  herself  ordained. 

Pope's  Essay  on  Criticism. 

X   Ecri'tv  ap'  o  iSiGytictfiog  evlote  tov  xoGpov  7tapa7tohv 

ElxtpavictrMdtepov'  zniyLvuGxEHai  yap  avtofov  ex  xov  xoi- 

17 


130  DIALOGUE?  COXCERNIXC:  ELOQUENCE. 

require  vehemence,  and  sublimity.  If  a  painter  should 
draw  nothing  but  magnificent  palaces,  he  could  not  fol- 
low truth ;  but  must  paint  his  own  fancies  ;  and  by  thaf 
means  soon  cloy  us.  He  ought  to  copy  nature  in  its 
agreeable  varieties  ;  and  after  drawing  a  stately  city,  it 
might  be  proper  to  represent  a  desert,  and  the  huts  of 
shepherds.  Most  of  those,  who  aim  at  making  fine  ha- 
rangues, injudiciously  labour  to  clothe  all  their  thoughts 
in  a  pompous,  gaudy  dress  ;*  and  they  fancy  that  they 
have  succeeded  happily,  when  they  express  some  gene- 
ral remarks  in  a  florid,  lofty  style.  Their  only  care  is 
to  fill  their  discourse  with  abundance  of  ornaments,  to 
please  the  vitiated  taste  of  their  audience  ;  like  ignorant 
cooks,  who  know  not  how  to  season  dishes,  in  a  proper, 
natural  way  ;  but  fancy  they  must  give  them  an  exquis- 
ite relish  by  mixing  excessive  quantities  of  the  most  sea- 

vov  fiiov*  to  he  (JvvyjOec;  y$yi  matoreoov Tairta  yap 

syyvg  7tapa%vEi  t^v  ihtuTYiv,  a/l/l'  ovx  i&iorevEi  tq  Gyjfiav- 

TlX(j).  LoNGINUS,  §  XXXI. 

"  Affectation  of  every  9ort  is  odious,  and  more  especially  an  affectation  that 
betrays  a  minister  into  expressions  fit  only  for  the  mouths  of  the  illiterate. 
Truth,  indeed,  needs  no  ornament,  neither  does  a  beautiful  person ;  hut  to  clothe 
it  therefore  in  rags,  when  a  decent  habit  was  at  hand,  would  be  esteemed  pre- 
posterous and  absurd.  The  best  proportioned  figure  may  be  made  offensive  by 
beggary  and  filth  ;  and  even  truths,  which  came  down  from  Heaven,  though  they 
cannot  forego  their  nature,  may  be  disguised  and  disgraced  by  unsuitable  lan- 
guage. He  that  speaks  to  be  understood  by  a  congregation  of  rustics,  and  yet 
in  terms  that  would  not  offend  academic  ears,  has  found  the  happy  medium. 
This  is  cerlaini}'  practicable  to  men  of  taste  and  judgment,  and  the  practice  of 
a  few  proves  it."  Couper. 

•  Namque  illud  genus  ostentationi  compositum,  solum  petit  audientium  vo- 
luptatem  ;  ideoque  oinnes  dicendi  arles  aperit,  ornatumque  orationis  exponit — 
mala  affectatio,  per  omne  dicendi  genus  peccat.  Nam  ct  tumida,  et  cxilia,  et 
pra;dulcia,  et  abundantia,  et  arcessita,  et  exultantia  sub  idem  nomen  cadunt. 
Denique  x«>so£»}Aov  vocatur,  quicquid  est  ultra  virtutmi ;  quoties  ingenium  judi- 
cio  caret,  et  specie  boni  falletur ;  omnium  in  eloquentia  vitionun  pessimum  ; 
nam  cetera  cum  vitentur,  hoc  petitur.     Quint,  lib.  viii.  c.  3. 


DIALOGUES  CONCERNING   ELOQUENCE.  I J  1 

sonin^  things.  But  the  style  of  a  true  orator  has  nothing 
in  it  that  is  swelling  or  ostentatious  ;  he  always  adapts 
it  to  the  subjects  he  treats  of,  and  the  persons  he  in- 
structs ;  and  manages  it  so  judiciously  that  he  never  aims 
at  being  sublime  and  lofty,  but  when  he  ought  to  be  so.* 

*  The  style  most  fit  for  the  pulpit  is  thus  defined  by  Dr.  Fordyce.  "  I 
would  call  it,  in  a  lew  words,  simple,  yet  great ;  adorned,  yet  chaste  ;  animated 
and  strong,  at  the  same  time  easy,  and  somewhat  diffuse  ;  and,  in  fine,  numerous 
and  flowing,  without  running  into  the  poetical,  or  swelling  into  bombast." 

Eloquence  of  the  Pulpit. 

I  have  been  curious  enough  to  take  a  list  of  several  hundred  words  in  a 
sermo*.  of  a  new  beginner,  which  not  one  of  his  hearers  among  a  hundred  could 
possibly  understand  ;  neither  can  I  easily  call  to  mind  any  clergyman  of  my  own 
acquaintance  who  is  wholly  exempt  from  this  error,  although  many  of  them  agree 
with  me  in  the  dislike  of  the  thing.  But  I  am  apt  to  put  myself  in  the  place  of 
the  vulgar,  and  think  many  Avords  difficult  or  obscure,  which  the  preacher  will 
not  allow  to  be  so,  because  those  words  are  obvious  to  scholars.  I  believe  the 
method  observed  by  the  famous  Lord  Falkland,  in  some  of  his  writings,  would 
not  be  an  ill  one  for  young  divines ;  I  was  assured  by  an  old  person  of  quality, 
who  knew  him  well,  that  when  he  doubted  whether  a  word  was  perfectly  intelli- 
gible or  not,  he  used  to  consult  one  of  his  lady's  chambermaids,  (not  the  waiting 
woman,  because  it  was  possible  she  might  be  conversant  in  romances,)  and  by 
her  judgment  was  guided  whether  to  receive  or  reject  it.  And  if  that  great  per- 
son thought  such  a  caution  necessary  in  treatises  offered  to  the  learned  world, 
it  will  be  sure  at  least  as  proper  in  sermons,  where  the  meanest  hearer  is  sup- 
posed to  be  concerned,  and  where  very  often  a  lady's  chambermaid  may  be  al- 
lowed to  equal  half  the  congregation,  both  as  to  quality  and  understanding.  But 
I  know  not  how  it  comes  to  pass,  that  professors  in  most  arts  and  sciences  are 
generally  the  worst  qualified  to  explain  their  meanings  to  those  who  are  not  of 
their  tribe  ;  a  common  farmer  shall  make  you  understand  in  three  words,  that 
his  foot  is  out  of  joint,  or  his  collar-bone  broken;  wherein  a  surgeon,  after  a 
hundred  terms  of  art,  if  you  are  not  a  scholar,  shall  leave  you  to  seek.  It  is 
frequently  the  same  case  in  law,  physic,  and  even  many  of  the  meaner  arts. 

SwiJVs  Letter  to  a  Young  Clergyman. 

A  man  of  merit  and  breeding  you  may  disguise  by  putting  him  in  the  apparel 
of  a  clown,  but  you  cannot  justly  find  fault,  that  in  that  garb  he  meets  not  with 
the  same  reception  in  good  company,  that  he  would  meet  with  if  more  suitably 
habited.  The  outward  appearance  is  the  first  thing  that  strikes  us  in  a  person ; 
the  expression  is  the  first  thing  that  strikes  us  in  a  discourse.  Take  care  at 
least,  that  in  neither,  there  be  any  thiug  to  make  an  unfavourable  impression, 
which  may  preclude  all  further  inquiry  and  regard.  It  was  extremely  well  said 
by  a  very  popular  preacher  in  our  own  days,  who,  when  consulted  by  a  friend 
that  had  a  mind  to  publish,  whether  he  thought  it  befitting  a  writer  on  religion  to 


132         ERA  LOGUES  CONCERNING  ELOQUENCE. 

B.  What  you  said  concerning  the  language  of  scrip- 
ture, makes  me  wish  earnestly  that  you  would  show  us 
ihe  beauty  of  it.  May  we  not  sec  you  some  time  to- 
morrow ? 

A.  I  shall  hardly  have  time  to-morrow  ;  but  I  will 
endeavour  to  wait  on  you  this  evening.  And  since  you 
seem  so  desirous  of  it,  Ave  will  talk  of  the  word  of  God ; 
for  hitherto  we  have  only  spoken  of  the  language  of  men. 

C.  Farewell,  Sir,  I  beg  of  you  to  be  punctual ;  oth- 
erwise we  must  come  and  find  you  out. 


attend  to  such  little  matters  as  grammatical  correctness  ;  answered,  "  By  all 
means.  It  is  much  better  to  write  so  as  to  make  a  critic  turn  Christian,  than  so 
•?£  to  make  a  Christian  turn  critic."     Campbell  on  Pulpit  Eloquence. 


THIRD  DIALOGUE. 


C.  I  Began  to  fear,  Sir,  that  you  would  not  come  ; 
and  was  very  near  going  to  seek  for  you  at  Mr.  . 

A.  I  was  detained  by  a  perplexing  affair  I  had  upon 
my  hands :   but  I  have  got  rid  of  it  to  my  satisfaction. 

B.  I  am  very  glad  of  it ;  for,  we  wanted  you  ex- 
tremely to  finish  the  subject  we  were  talking  of  in  the 
morning. 

C.  Since  I  parted  with  you,  Sir,  I   heard   a   sermon 

at ,  and  I  thought  of  you.     The  preacher  spoke  in 

a  very  edifying  manner  :    but    I    question   whether    the 
common  people  understood  him  or  not. 

A.  It  happens  but  too  often  (as  I  heard  an  ingenious 
lady  observe,)  that  our  preachers  speak  Latin  in  English. 
The  most  essential  quality  of  a  good  preacher  is  to  be 
instructive  :*  but  he  must  have  great  abilities  and  expe- 
rience to  make  him  so-t     On  the  one  hand  he  must  be 

*  As  I  take  it,  the  two  principal  branches  of  preaching  are,  first,  to  tell  the 
people  what  is  their  duty,  and  then  to  convince  them  that  it  is  so.  The  topics 
for  both  these,  we  know,  are  brought  from  scripture  and  reason.  Upon  the  for- 
mer, I  wish  it  were  often  practised  to  instruct  the  hearers  in  the  limits, 
extent,  and  compass  of  every  duty  ;  which  requires  a  good  deal  of  skill  and 
judgment  ;  the  other  branch  is,  I  think,  not  so  difficult.  But  what  I  would  offer 
upon  both,  is  this,  that  it  seems  to  be  in  the  power  of  a  reasonable  clergyman,  if 
he  will  be  at  the  pains,  to  make  the  most  ignorant  man  comprehend  what  is  his 
duty,  and  to  convince  him  by  arguments  drawn  to  the  level  of  his  understanding, 
that  he  ought  to  perform  it.     Swift. 

t  At  the  bar,  in  the  senate,  on  the  bench  of  justice,  and  in  the  chair  of  state, 
it  is  admitted  that  a  sound  and  cultivated  understanding  is  necessary.  Shall  a 
weak,  honest  man  then,  be  deemed  adequate  to  the  discharge  of  duties  which 
made  the  chiefest  of  the  apostles  exclaim,  "  who  is  sufficient  for  these  things  ?'.' 
An  illiterate  physician  injures  our  health  ;  an  unskilful  advocate  sacrifices  our 
money;  a  weak  general  frustrates  a  campaign.     What  then?     An  incompetent 


134  DIALOGUES  CONCERNING  ELOQUENCE. 

perfectly  acquainted  with  the  force  of  scripture  expres- 
sions :  on  the  other  he  must  understand  the  capacity  of 
those  to  whom  he  preaches  ;  and  adapt  himself  to  it. 
Now  this  requires  a  solid  knowledge,  and  great  discern- 
ment. Preachers  speak  every  day  to  people  of  the 
scripture,  the  church,  the  Mosaic  law,  the  gospel  ;  of 
sacrifices  ;  of  Moses  and  Aaron,  and  Melchisedec  ;  of  the 
prophets  and  apostles :  but  there  is  not  sufficient  care 
taken  to  instruct  the  people  in  the  true  meaning  of  these 
things,  and  in  the  characters  of  those  holy  persons. 
One  might  follow  some  preachers  twenty  years,  without 
getting  sufficient  knowledge  of  religion. 

B.  Do  you  think  that  people  are  really  ignorant  of 
those  things  you  mentioned  ? 

C.  For  my  part  I  believe  they  are  ;  and  that  few 
or  none  understand  them  enough  to  receive  any  benefit 
from  sermons. 

spiritual  guide  endangers  our  souls.  Talent  and  science  are  far,  far  less  neces- 
sary to  the  emperor,  than  to  the  preacher.  The  former,  may  do  his  business  by 
proxy;  or  if  not  done,  still  only  temporal  interests  suffer.  But  the  preacher's 
work  is  to  be  done  by  himself,  and  if  done  unskilfully,  the  evil  is  irreparable  and 
eternal.  Next  to  piety,  he  needs  sound,  practical  good  sense.  He  needs  this, 
among  a  thousand  reasons,  to  preserve  him  from  mistaking  affectation  of  origin- 
ality, for  great  genius;  rhapsody,  for  eloquence;  and  turgid  declamation,  for 
powerful  instruction.  To  secure  the  respect  of  intelligent  hearers,  he  needs  a 
deep  and  steady  judgment,  and  a  thorough  knowledge  of  men.  Erasmus,  who 
has  been  regarded  as  a  sort  of  oracle  on  this  subject,  says  ;  "  It  is  not  enough  to 
know  what  should  be  spoken,  without  knowing  when,  to  whom,  how,  with  what 
words,  in  what  order,  with  what  ornament,  with  what  action."  God  forbid,  that 
talent  or  learning  should  be  exrdted  at  the  expense  of  piety.  "  Let  the  collected 
•wisdom  of  Greece  and  Home  bow  before  the  cross.  At  the  altar  of  God  we 
would  kindle  the  torch  of  science  ;  and  when  kindled  let  it  be  quenched  without 
scruple,  if  it  docs  not,  like  the  star  of  Bethlehem,  conduct  to  the  Saviour.1'  But 
surely,  he  will  be  most  likely  to  be  an  able  instructor,  who  is  himself  wise  and 
well  instructed.  With  a  good  understanding,  replenished  by  extensive  reading, 
lie  cm  make  his  knowledge  of  languages,  of  oriental  antiquities  and  usages,  phi- 
losophy, logic,  history,  criticism  and  eloquence,  all  tributary  to  the  grand  pur- 
pose of  explaining  and  enforcing  the  sacred  truths  of  the  bible.      Editor. 


DIALOGUES  CONCERNING  ELOQUENCE.  135 

B.  That  may  be  true  of  the  lowest  rank  of  people. 

C.  Well ;  ought  not  they  to  be  instructed  as  well 
as  others  ?   Do  not  they  make  up  the  bulk  of  mankind  ? 

A.  The  truth  is,  persons  of  rank  and  fashion  have 
but  little  more  knowledge  of  religion  than  the  common 
people.  There  are  always  three  fourth  parts  of  an  ordi- 
nary audience,  who  do  not  know  those  first  principles  of 
religion,  in  which  the  preaches,  supposes  every  one  to 
be  fully  instructed. 

B.  Would  you  then  have  him  explain  the  catechism 
in  his  sermons  to  a  polite  congregation  ? 

A.  I  grant  there  is  a  due  regard  to  be  had  to  an  au- 
dience ;  and  discretion  to  be  used  in  adapting  a  discourse 
to  their  capacity.  But  still  without  giving  the  least  of- 
fence, a  preacher  might  remind  the  most  discerning 
hearers  of  those  passages  of  the  sacred  history,  which 
explain  the  origin  and  institution  of  holy  things.  This 
way  of  having  recourse  to  the  first  foundations  of  relig- 
ion, would  be  so  far  from  seeming  low,  that  it  would 
give  most  discourses  that  force  and  beauty  which  they 
generally  want.  This  is  particularly  true  with  regard 
to  the  mysteries  of  religion  ;  for  the  hearers  can  never 
be  instructed,  nor  persuaded,  if  you  do  not  trace  things 
back  to  their  source.  For  example,  how  can  you  make 
them  understand  what  the  church  says,  after  St.  Paul,* 
that  Jesus  Christ  is  our  Passover,  if  you  do  not  explain 
to  them  the  Jewish  Passover,  which  was  appointed  to 
be  a  perpetual  memorial  of  their  deliverance  from 
Egypt,  and  to  typify  a  more  important  redemption  that 
was  reserved  for  the  Messiah.  It  is  for  this  reason,  I 
said  that  almost  every  thing  in  religion  is  historical. 
And  if  preachers  would  have  a  full  knowledge  of  this 
truth,  they  must  be  very  conversant  in  the  scripture. 

*  1  Cor.  v,  7. 


13b  DIALOGUES  CONCERNING  ELOQUENCE. 

B.  You  must  excuse  my  interrupting  you  on  this 
subject  ;  Sir,  you  told  us  in  the  morning,  that  the  scrip- 
tures are  eloquent ;  and  I  was  glad  to  hear  you  say  so. 
Let  me  intreat  you  to  show  us  how  we  may  discern  the 
beauties  of  scripture ;  and  in  what  its  eloquence  con- 
sists. The  Latin  Bible  seems  to  me  most  vulgar  and 
inaccurate.  I  see  no  delicacy  in  it.  What  is  it  then 
that  you  so  much  admire  ? 

A.  The  Latin  is  only  a  literal  version  in  which,  out 
of  respect  to  the  original,  there  are  many  Greek  and 
Hebrew  phrases  retained.  Do  you  despise  Homer  be- 
cause he  has  been  sorrily  translated  into  French  ? 

B.  But  the  Greek  itself  (which  is  the  original  lan- 
guage of  the  New  Testament)  appears  to  me  very 
coarse  and  impolite. 

A.  The  apostles  were  not  acquainted  with  the  gen- 
uine Greek,  but  used  that  corrupted  kind  which  prevail- 
ed among  the  Hellenistical  Jews.  For  this  reason  St. 
Paul  says*  *  I  am  rude  in  speech,'  but  not  in  knowledge. 
It  is  very  obvious  that  the  apostle  here  only  meant  he 
was  not  a  master  of  the  Greek  tongue  ;  though  he  solid- 
ly explained  the  doctrine  of  the  holy  scripture. 

C.  Had  not  the  apostles  the  gift  of  speaking  un- 
known tongues  ? 

A.  Undoubtedly  :  and  they  even  conveyed  that  gift 
to  great  numbers  of  their  illiterate  converts.  But  as 
for  the  languages  that  the  apostles  had  learnt  in  a  nat- 
ural way,  we  have  reason  to  believe  that  the  Spirit  of 
God  permitted  them  to  speak  as  they  did  before.  St. 
Paul,  who  was  a  citizen  of  Tarsus,  in  Cilicia,  naturally 
spake  the  corrupted  Greek  used  among  the  Jews  there  : 
and  we  find  that  this  is  the  language  he  wrote  in.  St. 
Luke  seems  to  have  understood  Greek  a  little  better. 

*  2Cor.  xi.  16. 


DIALOGUES  CONCERNING  ELOQUENCE.  137 

C.  But  I  always  thought  that  in  the  passage  you 
mentioned,  St.  Paul  gave  up  all  pretences  to  oratory  ; 
and  regarded  nothing  but  the  simplicity  of  the  evangel- 
ical doctrine.  Nay,  I  have  heard  several  persons  of 
worth  and  good  judgment  affirm,  that  the  holy  scripture 
is  not  eloquent.  St.  Jerom  was  punished  for  being  dis- 
gusted at  the  simplicity  of  scripture  ;  and  liking  Tully 
better.  St.  Austin  (in  his  confessions)  seems  to  have 
fallen  into  the  same  fault.  Did  not  God  intend  to  try 
our  faith  by  the  obscurity,  and  even  by  the  lowness  of 
the  scripture-style,  as  well  as  by  the  poverty  of  our  Re- 
deemer ? 

A.  You  seem,  Sir,  to  carry  this  point  too  far. 
Whether  do  you  choose  to  believe  St.  Jerom,  when  he 
was  punished  for  having  followed  his  youthful  studies 
too  closely  in  his  retreat ;  or  when  he  had  made  the 
greatest  progress  both  in  sacred  ,ind  profane  learning ; 
and,  in  an  epistle  to  Paulinus,  inviied  him  to  study  the 
scripture  ;  assuring  him  that  he  would  find  more  charms 
in  the  prophets  than  he  had  discovered  in  the  heathen 
poets  ?  Or,  was  St.  Austin's  judgment  better  in  his 
youth,  when  the  seeming  meanness  of  the  sacred  style 
disgusted  him  ;  than  when  he  composed  his  books  of 
the  Christian  Doctrine  ?  There  he  often  says,  that  St, 
Paul  was  powerfully  persuasive  ;  and  that  the  torrent 
of  his  eloquence  must  be  perceived  by  the  most  unat- 
tentive  reader.  He  adds,  that  in  the  apostle,  wisdom 
did  not  seek  after  the  beauty  of  language  ;  but  that  the 
beauties  of  language  offered  themselves,  and  attended 
his  wisdom.  He  quotes  many  lofty  passages  of  his  epis- 
tles ;  wherein  he  shows  all  the  art  and  address  of  the 
heathen  orators  far  outdone.  St.  Austin  excepts  only 
two  things  in  this  comparison :    he  says,  that  these  ora- 

18 


138  DIALOGUES  CONCERNING  ELOQUENCE. 

tors  studied  the  ornaments  of  eloquence  ;  but  that  the 
beauties  of  oratory  naturally  followed  St.  Paul,  and  oth- 
ers of  the  sacred  writers.  And  then  he  owns  that  he 
did  not  sufficiently  understand  the  delicacies  of  the 
Greek  tongue,  to  be  a  competent  judge,  whether  there 
be  the  same  numbers  and  cadence  of  periods  in  the  sa- 
cred text,  that  we  meet  with  in  profane  authors.  I  for- 
got to  tell  you  that  he  quotes  that  passage  of  the  proph- 
et Amos  which  begins  thus,  4  wo  to  them  that  are  at 
ease  in  Zion,  and  trust  in  the  mountain  of  Samaria  :'* 
and  assures  us  that  in  this  place  the  prophet  has  sur- 
passed every  thing  that  is  sublime  in  the  heathen  ora- 
tors. 

C.  But  how  do  you  understand  these  words  of  St. 
Paul  it  "  my  speech  and  my  preaching  was  not  with  the 
enticing  (persuasive)  words  of  man's  wisdom  ?"  Does  he 
not  tell  the  Corinthians  that  he  came  not  to  preach  Christ 
to  them,  with  the  sublimity  of  discourse  and  of  wisdom  ; 
that  he  "  knew  nothing  among  them  but  Jesus,  and  him 
crucified  :"  that  his  preaching  was  founded,  not  upon  the 
persuasive  language  of  human  wisdom  and  learning,  but 
upon  the  sensible  effects  of  the  Spirit  and  the  power  of 
God ;  to  the  end  (as  he  adds)  "  that  their  faith  should 
not  depend  upon  the  wisdom  of  men,  but  on  the  power 
of  God."  What  is  the  meaning  of  these  words,  Sir  ? 
What  stronger  expressions  could  the  apostle  use  to  con- 
demn this  art  of  persuasion  that  you  would  establish  ? 
For  my  part,  I  freely  own  that  at  first  I  was  glad  when 
you  censured  all  those  affected  ornaments  of  discourse 
that  vain  declaimers  are  so  fond  of:  but  the  sequel  of 
your  scheme  does  not  answer  the  pious  beginning  of  it. 
I  find  that  you  would  still  make  preaching  a  human  art. 
and  banish  apostolical  simplicity  from  the  pulpit. 
*  Ch.  vi.  I  1  Cor.  xi.  4. 


DIALOGUES  CONCERNING  ELOQUENCE.  139 

A.  Though  you  judge  very  unfavourably  of  my  es- 
teem for  eloquence,  I  am  not  dissatisfied  at  the  zeal, 
with  which  you  censure  it.  However,  Sir,  let  us  endeav- 
our to  understand  one  another  aright.  There  are  sev- 
eral worthy  persons  who  judge,  with  you,  that  eloquent 
preaching  is  repugnant  to  the  simplicity  of  the  gospel. 
But  when  we  have  mutually  explained  our  sentiments, 
perhaps  they  may  be  found  to  agree.  What  then  do 
you  mean  by  simplicity  ?  And  what  do  you  call  elo- 
quence ? 

C.  By  simplicity,  I  mean  a  discourse  without  any 
artifice  or  magnificence.  By  eloquence.  I  mean  a  dis- 
course full  of  art  and  ornaments. 

A.  When  you  require  an  artless,  simple  discourse, 
would  you  have  it  without  order,  and  connexion ;  with- 
out solid  and  convincing  proofs  ;  and  without  a  proper 
method  for  instructing  the  ignorant  ?  Would  you  have  a 
preacher  say  nothing  that  is  pathetic,  and  never  endeav- 
our to  affect  the  heart  ? 

C.  Far  from  it ;  I  would  have  a  discourse  that  both 
instructs  and  moves  people. 

A.  That  would  make  it  eloquent ;  for  we  have  seen 
before  that  eloquence  is  the  art  of  instructing  and  per- 
suading men,  by  moving  their  passions. 

C.  I  grant  that  preachers  ought  to  convince  and  af- 
fect their  hearers  ;  but  I  would  have  them  to  do  it  with- 
out art,  by  an  apostolical  simplicity. 

A.  The  more  artless  and  natural  such  a  convincing 
persuasive  eloquence  is,  it  must  be  the  more  powerful. 
But  let  us  inquire  whether  the  art  of  persuasion  be  in- 
consistent with  the  simplicity  of  the  gospel.  What  mean 
you  by  art  ? 

C.  I  mean  a  system  of  rules  that  men  have  invented, 


140  DIALOGUES  CONCERNING  ELOQUENCE. 

and  usually  observe  in  their  discourses,  to  make  them 
more  beautiful,  elegant,  and  pleasing. 

A.  If  by  art  you  only  mean  this  invention  to  render 
a  discourse  more  handsome  and  polished  in  order  to 
please  people  ;  I  will  not  dispute  with  you  about  words; 
but  Avill  readily  acknowledge  that  this  art  ought  not  to 
be  admitted  into  sermons  ;  for,  (as  we  agreed  before,) 
this  vanity  is  unworthy  of  eloquence,  and  far  more  unbe- 
coming the  sacred  function.  This  is  the  very  point  about 
which  I  reasoned  so  much  with  Mr.  B.  But  if  by  art 
and  eloquence,  you  mean  what  the  most  judicious  writers 
among  the  ancients  understood,  we  must  then  set  a  just 
value  upon  eloquence. 

C.  What  did  they  understand  by  it  ? 

A.  According  to  them  the  art  of  eloquence  compre- 
hends those  means,  that  wise  reflection  and  experience 
have  discovered,  to  render  a  discourse  proper  to  persuade 
men  of  the  truth ;  and  to  engage  them  to  love  and  obey 
it.  And  this  is  what  you  think  every  preacher  should 
be  able  to  do.  For  did  you  not  say  that  you  approved 
of  order,  and  a  right  manner  of  instruction  ;  solidity  of 
reasoning,  and  pathetic  movements  ;  I  mean  such  as  can 
touch  and  affect  people's  hearts  ?  Now  this  is  what  I 
call  eloquence ;  you  may  give  it  what  name  you  please. 

C.  Now  I  comprehend  your  notion  of  eloquence  ;  and 
I  cannot  but  acknowledge  that  such  a  manly,  grave,  se- 
rious manner  of  persuasion  would  much  become  the  pul- 
pit ;  and  that  it  seems  even  necessary  to  instruct  people 
with  success.  But  how  do  you  understand  those  words 
of  St.  Paul  that  I  quoted  before  ?  Do  they  not  express- 
ly condemn  eloquence  ? 

A.  In  order  to  explain  the  apostle's  words,  let  me 
k  you  a  few  questions. 


DIALOGUES  CONCERNING  ELOQUENCE.  141 

C.  As  many  as  you  please,  Sir. 

A.  Is  it  not  true  that  the  apostle  argues  with  won- 
derful strength  in  his  epistles  ?  Does  he  not  reason 
finely  against  the  heathen  philosophers,  and  the  Jews? 
in  his  epistle  to  the  Romans  ?  Is  there  not  great  force, 
in  what  he  says  concerning  the  inability  of  the  Mosaic 
law  to  justify  men  ? 

C.  Certainly. 

A.  Is  there  not  a  chain  of  solid  reasoning  in  his  epis- 
tle to  the  Hebrews,  about  the  insufficiency  of  the  ancient 
sacrifices  ;  the  rest  that  David  promised  to  the  children 
of  God,  besides  that  which  the  Israelites  enjoyed  in  Pal- 
estine after  Joshua's  days  ;  concerning  the  order  of  Aa- 
ron, and  that  of  Melchisedec ;  and  the  spiritual  and 
eternal  covenant  that  behoved  to  succeed  the  carnal  and 
earthly  one  which  was  established  by  the  mediation  of 
Moses,  for  a  time  only  ?  Are  not  the  apostle's  argu- 
ments on  these  several  subjects  very  strong  and  conclu- 
sive ?* 

*  The  eloquence  of  St.  Paul,  in  most  of  his  speeches  and  argumentations, 
bears  a  very  great  resemblance  to  that  of  Demosthenes.  Some  important  point 
being  always  uppermost  in  his  view,  he  often  leaves  his  subject,  and  flies  from  ii 
with  brave  irregularity,  and  as  unexpectedly  again  returns  to  his  subject,  when 
one  would  imagine  that  he  had  entirely  lost  sight  of  it.  For  instance,  in  his 
defence  before  king  Agrippa,  Acts,  chap,  xxvi.,  when,  in  order  to  wipe  off  the 
aspersions  thrown  upon  him  by  the  Jews,  that  he  was  a  turbulent  and  seditious 
person,  he  sets  out  with  clearing  his  character,  proving  the  integrity  of  his  mor- 
als, and  his  inoffensive,  Hnblameable  behaviour,  as  one  who  hoped,  by  those 
means,  to  attain  that  happiness  of  another  life,  for  which  the  twelve  tribes  served 
God  continually  in  the  temple;  on  a  sudden  he  drops  the  continuation  of  his  de- 
fence, and  cries  out,  "  Why  should  it  be  thought  a  thing  incredible  with  you, 
that  God  should  raise  the  dead  ?"  It  might  be  reasonably  expected,  that  this 
would  be  the  end  of  his  argument ;  but  by  flying  to  it,  in  so  quick  and  unexpect- 
ed a  transition,  he  catches  his  audience  before  they  are  aware,  and  strikes  dumb 
bis  enemies,  though  they  will  not  be  convinced.  And  this  point  being  once  car- 
ried, he  comes  about  again  as  unexpectedly,  by,  I  verily  thought,  &c,  and  goes 
on  with  his  defence,  till  it  brings  him  again  to  the  same  point  of  the  Resurrec- 
tion, in  verse  23.    Smith's  Longinus. 


142  DIALOGUES  CONCERNING  ELOQUENCE. 

C.  I  think  they  are. 

A.  When  St.  Paul,  therefore,  disclaimed  the  use  of 
li  the  persuasive  words  of  man's  wisdom,"  he  did  not 
mean  to  condemn  true  wisdom,  and  the  force  of  rea- 
soning. 

C.  That  appears  plainly  from  his  own  example. 

A.  Why  then  do  you  think  that  he  meant  to  con- 
demn solid  eloquence,  any  more  than  true  wisdom  ? 

C.  Because  he  expressly  rejects  eloquence  in  that 
passage,  which  I  desired  you  to  explain. 

A.  But  doth  he  not  likewise  disclaim  wisdom  ?  The 
place  seems  to  be  more  express  against  wisdom,  and  hu- 
man reasoning,  than  against  eloquence.  And  yet  he  him- 
self reasoned  frequently  ;  and  was  very  eloquent.  You 
grant  that  he  argued  well ;  and  St.  Austin  assures  you 
that  the  apostle  was  an  orator. 

C.  You  plainly  point  out  the  difficulty ;  but  you  do 
not  answer  it.     Prav,  show  us  how  it  is  to  be  solved. 

A.  St.  Paul  reasoned  much ;  he  persuaded  effectu- 
ally :  so  that  he  was  really  an  excellent  philosopher  and 
an  orator.  But  as  he  tells  us  in  the  place  you  quoted  ; 
his  preaching  was  not  founded  on  human  reasoning,  nor 
on  the  art  of  persuasion.  It  was  a  ministry  of  divine  in- 
stitution, that  owed  its  efficacy  to  God  alone.*     The  con- 

*  On  (he  one  hand,  it  deserves  attention,  that  the  most  eminent  and  success- 
ful preachers  of  the  gospel  in  different  communities,  a  Brainerd,  a  Baxter,  and  a 
Schwartz,  have  been  the  most  conspicuous  for  a  simple  dependance  upon  spirit- 
ual aid;  and,  on  the  other,  that  no  success  whatever  has  attended  the  ministra- 
tions of  those  by  whom  this  doctrine  has  been  either  neglected  or  denied.  They 
have  met  with  such  a  rebuke  of  their  presumption,  in  the  total  failure  of  their 
efforts,  that  none  will  contend  for  the  reality  of  divine  interposition,  as  far  as 
they  arc  concerned  ;  for  when  has  the  arm  of  the  Lord  been  revealed  to  those 
pretended  teachers  of  Christianity,  who  believe  there  is  no  such  arm?  We  must 
leave  them  to  labour  in  a  field,  respecting  which  God  has  commanded  the  cloud* 
not  to  rain  upon  it.  As  if  conscious  of  this,  of  late  they  have  turned  their  efforts 
into  a  new  channel,  and,  despairing  of  the  conversion  of  sinners,   have  confined 


DIALOGUES  CONCERNING  ELOqUENCE.  143 

version  of  the  whole  world  was,  according  to  the  ancient 
prophecies,  to  be  the  great  and  standing  miracle  of  the 
Christian  religion.  This  was  the  kingdom  of  God  that 
came  from  heaven ;  and  was  to  convert  and  reduce  all 
the  nations  of  the  earth  to  the  worship  and  service  of 
the  true  God.  Jesus  Christ  crucified,  by  his  being  de- 
clared to  them,  was  to  draw  them  all  to  himself  merely 
hy  the  power  of  his  cross.  The  philosophers  had  reas- 
oned and  disputed,  without  converting  cither  themselves^ 
or  others.  The  Jews  had  been  intrusted  with  a  law 
that  showed  them  their  miseries,  but  could  not  relieve 
them.  All  mankind  were  convinced  of  the  general  dis- 
order and  corruption  that  reigned  among  them.  Jesus 
Christ  came  with  his  cross  ;  that  is,  he  came  poor,  hum- 
ble, and  suffering  for  us.  To  silence  our  vain,  presump- 
tuous reason,  he  did  not  argue  like  the  philosophers  ; 
but  he  determined  with  authority.  By  his  miracles,  and 
his  grace,  he  showed  that  he  was  above  all.  That  he 
might  confound  the  false  wisdom  of  men,  he  sets  before 
them  the  seeming  folly  and  scandal  of  his  cross  ;  that  is, 
the  example  of  his  profound  humiliation.  That,  which 
mankind  reckoned  folly,*  and  at  which  they  were  most 
offended,  was  the  very  thing,  that  should  convert  and 
lead  them  to  God.  They  wanted  to  be  cured  of  their 
pride,  and  their  excessive  love  of  sensible  objects  :  and 
to  affect  them  the  more,  God  showed  them  his  Son  cru- 
cified. The  apostles  preached  him  ;  and  walked  in  his 
steps.     They   had  not  recourse   to   any  human  means, 

themselves  to  the  seduction  of  the  faithful ;  in  which,  it  must  be  confessed,  they 
have  acted  in  a  manner  perfectly  consistent  with  their  principles  ;  the  propaga- 
■  ion  of  heresy  requiring,  at  least,  no  divine  assistance. 

Hall  on  the  discouragements  and  supports  of  the  christian  ministry. 

*  1  Cor,  i.  23.  25. 


144  DIALOGUE  CONCERNING  fcLCKiUENCfc. 

neither  to  philosophy,  nor  rhetoric,  nor  policy,  nor  wealth 
nor  authority.  God  would  havrc  the  sole  glory  of  his 
work  :  and  the  success  of  it,  to  depend  entirely  on  him- 
self: he  therefore  chose  what  is  weak  ;  and  rejected 
what  is  strong;  to  display  his  power  in  the  most  sensi- 
ble manner.  He  brought  all  out  of  nothing  in  the  con- 
version of  the  world,  as  Avell  as  at  the  creation  of  it. 
That  work  therefore  had  this  divine  character  stamped 
upon  it,  that  it  was  not  founded  upon  any  thing  that  the 
world  admired,  or  valued.  It  would  only  have  weak- 
ened and  frustrated  the  wonderful  power  of  the  cross 
(as  St.  Paul  says*)  to  ground  the  preaching  of  the  gos- 
pel upon  natural  means.  It  was  necessary  that  without 
human  help,  the  gospel  should  of  itself  open  people's 
hearts ;  and  by  that  prodigious  efficacy  show  mankind 
that  it  came  from  God.  Thus  was  human  wisdom  con- 
founded, and  rejected.  Now,  what  must  we  conclude 
from  hence  ?  This  only  ;  that  the  conversion  of  the  na- 
tions, and  the  establishment  of  the  Christian  church,  was 
not  owing  to  the  learned  reasonings,  and  persuasive  words 
of  man's  wisdom.  It  does  not  imply  that  there  was  no 
eloquence,  nor  wisdom  in  several  of  those,  who  first 
preached  the  gospel :  but  only,  that  they  did  not  de- 
pend on  this  eloquent  wisdom  ;  nor  did  they  study  it  as 
a  thing  that  was  to  give  an  efficacy  to  their  doctrine. 
It  was  founded  (as  the  apostle  tells  ust)  not  upon  the 
persuasive  discourses  of  human  philosophy  ;  but  solely 
upon  the  effects  of  the  Spirit,  and  the  power  of  God  ; 
that  is,  upon  the  miracles  that  struck  the  eyes  and  minds 
of  men,  and  upon  the  inward   operation   of  the   divine 


<2,race. 


*  1  Cor.  i.  17. 

Ovx  ev  neidoig  avBpunivvjq  cotyiag  Tioyoig 

1  Cor.  ii.  4. 


DIALOGUES  CONCERNING  ELOQUENCE.  14.J 

C.  According  to  your  reasoning,  then,  they  make  void 
the  efficacy  of  our  Saviour's  cross,  who  ground  their 
preaching  upon  human  wisdom  and  eloquence. 

A.  Undoubtedly.  The  ministry  of  the  word  is  en- 
tirely built  upon  faith  :  and  the  preachers  of  it  ought  to 
pray  and  purify  their  hearts,  and  expect  all  their  success 
from  heaven.  They  should  arm  themselves  with  'the 
sword  of  the  Spirit,  which  is  the  word  of  God;'  and  not 
depend  on  their  own  abilities.*  This  is  the  necessary 
preparation  for  preaching  the  gospel.  But  though  the 
inward  fruit  and  success  of  it  must  be  ascribed  to  grace 
alone,  and  the  efficacy  of  God's  word  ;  there  are  yet 
some  things  that  man  is  to  do  on  his  part. 

C.  Hitherto  you  have  talked  very  solidly  :  but  I  see 
plainly  you  are  now  returning  to  your  first  opinion. 

A.  I  did  not  change  it.  Do  not  you  believe  that  the 
work  of  our  salvation  depends  upon  God's  grace  ? 

C.   Yes  ;  it  is  an  article  of  faith. 

A.  You  own,  however,  that  we  ought  to  use  great 
prudence  in  choosing  a  right  station  and  conduct  in  life; 

*  The  preacher  peculiarly  needs  assistance  from  heaven.  He  can  neither  rely 
on  his  own  talents,  nor  trust  his  own  heart.  He  cannot  rely  on  his  fellow-men. 
Whither  then  shall  he  look  ?  Who  shall  make  him  able,  or  faithful,  or  success- 
ful in  his  work  ?  Who  shall  open  to  him  the  treasures  of  divine  truth  ?  Who  shall 
give  him  access  to  the  hearts  of  his  hearers,  and  enable  him  to  speak  in  demon- 
stration of  the  Spirit,  and  with  power?  Who  shall  sooth  the  anxieties  that  agi- 
tate his  bosom,  cheer  his  trembling  spirit,  and  guide  his  footsteps,  in  seasons  of 
despondence  ?  Who  shall  give  him  that  knowledge  of  his  own  heart,  that  con- 
troul  of  his  temper  and  actions,  that  meekness,  fortitude  and  exemplary  holiness, 
which  become  his  sacred  office  ?  In  short,  who  shall  secure  him  against  falling 
into  foul  immorality,  or  fatal  apostacy  from  the  truth  ?  Blessed  be  God,  that  a 
poor  worm  may  ask  and  receive  help  from  Him,  in  whom  is  everlasting  strength. 
Weakness  itself  may  look  up  with  courage,  to  the  throne  of  grace;  and  venture 
forward  in  the  greatest  work,  relying  on  a  Savvy/'s  all  sufficient  aid.  Yes, 
blessed  be  God,  that  the  humble  minister,  while  he  feels  himself  to  be  less  than 
nothing,  may  yet  say  without  presumption  ;  "  I  con  do  all  things,  through  Christ 
which  atrengtheneth  me."     Editor. 

19 


14(5'  DIALOGUES  CONCERNING  ELOQUENCE. 

and  in  avoiding  dangerous  temptations.  Now,  do  we 
make  void  the  grace  of  God,  and  its  efticacy,  by  watch- 
ing, and  prayer,  and  a  prudent  circumspection  ?  Certain- 
ly not.  We  owe  all  to  God  ;  and  yet  he  obliges  us  to 
comply  with  an  external  order  of  human  means.  The 
apostles  did  not  study  the  vain  pomp,  and  trifling  orna- 
ments of  the  heathen  orators.  They  did  not  fall  into  the 
subtile  reasonings  of  the  philosophers,  who  made  all  to 
depend  upon  those  airy  speculations  in  which  they  lost 
themselves.  The  apostles  only  preached  Jesus  Christ 
with  all  the  force,  and  magnificent  simplicity  of  the  scrip- 
ture language.  It  is  true  they  had  no  need  of  any  pre  p- 
aration  for  their  ministry ;  because  the  Spirit,  who  de- 
scended upon  them  in  a  sensible  manner,  supplied  them 
with  words  in  preaching  the  gospel.  The  difference  then 
betwixt  the  apostles,  and  their  successors  in  the  ministry, 
is,  that  these,  not  being  miraculously  inspired  like  the 
apostles,  have  need  to  prepare  themselves,  and  to  fill 
their  minds  with  the  doctrine  and  spirit  of  the  scripture, 
to  form  their  discourses.  But  this  preparation  should 
never  lead  them  to  preach  in  a  more  artless  manner  than 
the  apostles.  Would  you  not  be  satisfied  if  preachers 
used  no  more  ornaments  in  their  sermons  than  St.  Peter. 
St.  Paul,  St.  James,  St.  Jude,  and  St.  John  did  ? 

C.  I  think  I  ought  to  require  no  more.  And  I  must 
confess  that  since  (as  you  say)  eloquence  consists  chiefly 
in  the  order,  force,  and  propriety  of  the  words  by  which 
men  are  persuaded  and  moved  ;  it  does  not  give  me  so 
much  olfcnce  as  it  did.  I  always  reckoned  eloquence  to 
be  an  art  that  is  inconsistent  with  the  simplicity  of  the 
gospel. 

A.  There  are  two  sorts  of  people  that  have  this  no- 
tion of  it ;  the  false  orators,  who  are  widely  mistaken  in 


DIALOGUES  CONCERNING  ELOQUENCE.  147 

seeking  after  eloquence  amidst  a  vain  pomp  of  words  ; 
and  some  pious  persons  who  have  no  great  depth  of  knowl- 
edge :  but  though  out  of  humility  they  avoid  that  false 
rhetoric,  which  consists  in  a  gaudy,  ostentatious  style  : 
they  yet  aim  at  true  eloquence,  by  striving  to  persuade, 
and  move  their  hearers. 

C.  I  now  understand  your  notions  exactly  well :  let 
us  now  return  to  the  eloquence  of  the  scripture. 

A.  In  order  to  perceive  it,  nothing  is  more  useful 
than  to  have  a  just  taste  of  the  ancient  simplicity  :  and 
this  may  best  be  obtained  by  reading  the  most  ancient 
Greek  authors.*  I  say  the  most  ancient ;  for  those 
Greeks  whom  the  Romans  so  justly  despised,  and  call- 
ed Grasculi,  were  then  entirely  degenerate.  As  I  told 
you  before,  you  ought  to  be  perfectly  acquainted  with 
Homer,  Plato,  Xe  nophon,  and  the  other  earliest  writers. 
After  that,  you  will  be  no  more  surprised  at  the  plain- 
ness of  the  scripture  style;  for  in  them  you  will  find  al- 
most the  same  kind  of  customs,  the  same  artless  narra- 
tions, the  same  images  of  great  things,  and  the  same 
movements.  The  difference  between  them  upon  com- 
parison is  much  to  the  honour  of  the  scripture.  It  sur- 
passes them  vastly  in  native  simplicity,  liveliness,  and 
grandeur.  Homer  himself  never  reached  the  sublimity 
of  Moses'  songs  ;  especially  the  last,  which  all  the  Is- 
raelitish  children  were  to  learn   by   heart.     Never  did 

*  JLv$Eixvvtou  5'  yifxiv  ovrog  6  avyjp  (IIAATflN)  ei  (3a- 
hoi[iEda  fjivi  xoLTohiyopYiGai)  ug  xat  akhvi  tig  Ttapa  ra  el- 
p>7kU£va  6Sog  etIl  hol  [nJ/^Xa  Heivec  Tloia  Se  xat  tig  avtYi; 
n  rav  E(i7tpoadEv  psya'kcdv  6vyypa<p£Qv  xai  tiqiyihuv  \ii\xyi- 
aig  te  xat  ^viXidGic,'  Kat  rovtov  y£,  ^t/lTare,  anyi%  e%g>[££- 
da  *ov  Oxonov.  Longinus,  §  xiii. 


148  DIALOGUES  CONCERNING  ELOQUENCE. 

any  ode,  cither  Greek,  or  Latin,  come  up  to  the  lofti- 
ness of  the  Psalms;  particularly  that  which  begins 
thus  ;*  '  The  mighty  God,  even  the  Lord  hath  spoken,* 
surpasses  the  utmost  stretch  of  human  invention.  Neith- 
er Homer  nor  any  other  poet  ever  equalled  Isaiaht  de- 
scribing the  majesty  of  God,  in  whose  sight  the  '  nations 
of  the  earth  are  as  the  small  dust ;  yea,  less  than  noth- 
ing and  vanity  ;'  seeing  it  is  '  He  that  stretcheth  out  the 
heavens  like  a  curtain,  and  spreadeth  them  out  as  a  tent 
to  dwell  in.'  Sometimes  this  prophet  has  all  the  sweet- 
ness of  an  eclogue,  in  the  smiling  images  he  gives  us  of 
peace  ;  and  sometimes  he  soars  so  high  as  to  leave 
every  thing  below  him.  What  is  there  in  antiquity  that 
can  be  compared  to  the  Lamentations  of  Jeremiah,  when 
he  tenderly  deplores  the  miseries  of  his  country  ?  or  to 
the  prophecy  of  Nahum,  when  he  foresees,  in  spirit,  the 
proud  Nineveh  fall  under  the  rage  of  an  invincible  ar- 
my. We  fancy  that  we  sec  the  army,  and  hear  the 
noise  of  arms  and  chariots.  Every  thing  is  painted  in 
such  a  lively  manner  as  strikes  the  imagination.  The 
prophet  far  outdoes  Homer.  Read  likewise  Daniel  de- 
nouncing to  Belshazzar  the  divine  vengeance  ready  to 
overwhelm  him  ;  and  try  if  you  can  find  any  thing  in 
the  most  sublime  originals  of  antiquity  that  can  be  com- 
pared to  those  passages  of  sacred  writ.  As  for  the  rest 
of  scripture,  every  portion  of  it  is  uniform  and  consistent ; 
every  part  bears  the  peculiar  character  that  becomes 
it;  the  history,  the  particular  detail  of  laws,  the  descrip- 
tions, the  vehement  and  pathetic  passages,  the  myste- 
ries, and  prophecies,  and  moral  discourses  ;  in  all  these 


•  Psal.  1.  1 — 6.  +  Isaiah,  xl.  9 — 28. See  chapters  xi.  and  xxxv. 

Lam.  i.  1,  2,  16,20;  ii.  1,  0,  11,  12,  19,20,  21  ;  iii.  39. Nahum,  i.  3,  5,  6; 

:;.  1,3,  4,  8,9,  10;  iii.  3,  13,  17,  18 Daniel,  chap.  v.  15—29. 


DIALOGUES  CONCERNING  ELOQUENCE.  1 19 

there  appears  a  natural  and  beautiful  variety.*  In  short, 
there  is  as  great  a  difference  between  the  heathen  poets, 
and  the  prophets  ;  as  there  is  between  a  false  enthusi- 
asm, and  the  true.  The  sacred  writers,  being  truly  in- 
spired, do  in  a  sensible  manner  express  something  di- 
vine :  while  the  others,  striving-  to  soar  above  them- 
selves,  always  show  human  weakness  in  their  loftiest 
flights.  The  second  book  of  Maccabees,  the  book  of 
Wisdom,  especially  at  the  end,  and  Ecclesiasticus  in  the 
beginning,  discover  the  gaudy,  swelling  style  that  the 
degenerate  Greeks  had  spread  over  the  east ;  where 
their  language  was  established  with  their  dominion. 
But  it  would  be  in  vain  to  enlarge  upon  all  these  par- 
ticulars ;  it  is  by  reading  that  you  must  discover  the 
truth  of  them. 

*  Any  reader  will  observe,  that  there  is  a  poetical  air  in  the  predictions  of 
Balaam  in  the  xxiii.  chapter  of  Nitmbers,  and  that  there  is  particularly  an  un- 
common grandeur  in  verse  19. 

"  God  is  not  a  man,  that  he  should  lie,  neither  the  son  of  man,  that  he  should 
repent.  Hath  he  said,  and  shall  he  not  do  it?  or,  hath  he  spoken,  and  shall  he 
not  make  it  good  ?" 

What  is  the  cause  of  this  grandeur  will  immediately  be  seen,  if  the  sense  be 
preserved,  and  the  words  thrown  out  of  interrogation : 

God  is  not  man,  that  he  should  lie,  neither  the  son  of  man,  that  he  should 
repent.  What  he  hath  said,  he  will  do  ;  and  what  he  has  spoke,  he  will  make 
good."     The  difference  is  so  visible,  that  it  is  needless  to  enlarge  upon  it. 

How  artfully  does  St.  Paul,  in  Acts  xxvi.  transfer  his  discourse  from  Festus 
to  Agrippa.     In  ver.  26,  he  speaks  of  him  in  the  third  person.     "  The  King 

(says  he)  knoweth  of  these  things,  before  whom  I  also  speak  freely ."    Then 

in  the  following  he  turns  short  upon  him;  "King  Agrippa,  believest  thou  the 
prophets  ?"  and  immediately  answers  hia  own  question,  "  I  know  that  thou  be- 
lievest.1' The  smoothest  eloquence,  the  most  insinuating  complaisance,  could 
never  have  made  such  impression  on  Agrippa,  as  this  unexpected  and  pathetic 
address. 

To  these  instances  may  be  added  the  whole  xxxviii.  chapter  of  Job ;  where 
we  behold  the  Almighty  Creator  expostulating  with  his  creature,  in  terms  which 
express  at  once  the  majesty  and  perfection  of  the  one,  the  meanness  and  frailty 
of  the  other.  There  we  see  how  vastly  useful  the  figure  of  interrogation  is,  in 
giving  us  a  lofty  idea  of  the  Deity,  while  every  question  awes  us  into  silence, 
and  inspires  a  sense  of  our  own  insufliciency,     Smith's  Longinu*. 


150  DIALOGUES  CONCERNING  ELOQUENCE. 

B.  I  long  to  set  about  it :  we  ought  to  apply  our- 
selves to  this  kind  of  study,  more  than  we  do. 

C.  I  easily  conceive  that  the  Old  Testament  is  writ- 
ten with  that  magnificence  ;  and  those  lively  images  you 
speak  of.  But  you  say  nothing  of  the  simplicity  of 
Christ's  words. 

A.  That  simplicity  of  style  is  entirely  according  to 
the  ancient  taste.  It  is  agreeable  both  to  Moses  and 
the  prophets,  whose  expressions  Christ  often  uses.  But 
though  his  language  be  plain  and  familiar,  it  is  however 
figurative  and  sublime  in  many  places.  I  could  easily 
show  by  particular  instances,  (if  we  had  the  books  here 
to  consult,)  that  we  have  not  a  preacher  of  this  age 
who  is  so  figurative  in  his  most  studied  sermons,  as 
Jesus  Christ  was  in  his  most  popular  discourses.  I  do 
not  mean  those  that  St.  John  relates,  where  almost 
every  thing  is  sensibly  divine  :  I  speak  of  his  most  fa- 
miliar discourses  recorded  by  the  other  evangelists. 
The  apostles  wrote  in  the  same  manner  ;  with  this  dif- 
ference ;  that  Jesus  Christ  being  master  of  his  doctrine, 
delivers  it  calmly.  He  says  just  what  he  pleases  ;  and 
speaks,  with  the  utmost  easiness,  of  the  heavenly  king- 
dom and  glory,  as  of  his  father's  house.*  All  those  ex- 
alted things  that  astonish  us,  were  natural  and  familiar 
to  him :  he  is  born  there  ;  and  only  tells  us  what  he 
saw  ;t  as  he  himself  declares.  On  the  contrary,  the 
apostlesf  sunk  under  the  weight  of  the  truths  that  were 
revealed  to  them  ;  they  Avant  words,  and  are  not  able 
to  express  their  ideas.§     Hence  flow  those    digressions 

*  John  xiv.  2.  +  Chap.  viii.  38.  %  2  Cor.  xii.  2,  4,  7. 

t  Yet,  after  all,  there  is  often  found  in  the  apostolic  manner,  a  sublimity  of 
sentiment,  a  pomp  of  description,  a  clearness,  strength,  and  brevity  of  precept, 
a  closeness  of  appeal,  a  force  and  abruptness  of  interrogation,  a  simplicity  of 
words,  and  pathos  of  address,  that  are  admirable  in  themselves,  and  worthy  thr 
imitation  of  every  preacher.     Fordycc,  Art  of  Preaching. 


DIALOGUES  CONCERNING  ELOQUENCE.  151 

and  obscure  passages  in  St.  Paul's  writings,  and  those 
transpositions  of  his  thoughts,  which  show  his  mind  was 
transported  with  the  abundance  and  greatness  of  the 
truths  that  offered  themselves  to  his  attention.  All  this 
irregularity  of  style  shows  that  the  Spirit  of  God  forci- 
bly guided  the  minds  of  the  apostles.  But  notwith- 
standing these  little  disorders  of  their  style,  every  thing 
in  it  is  noble,  lively,  and  moving.  As' for  St.  John's 
Revelation,  we  find  in  it  the  same  grandeur  and  enthu- 
siasm that  there  is  in  the  prophets.  The  expressions  are 
ofttimes  the  same  ;  and  sometimes  this  resemblance  of 
style  gives  a  mutual  light  to  them  both.  You  see  there- 
fore that  the  eloquence  of  scripture  is  not  confined  to 
the  books  of  the  Old  Testament ;  but  is  likewise  to  be 
found  in  the  New. 

C.  Supposing  the  scripture  to  be  eloquent,  what  will 
you  conclude  from  it. 

A.  That  those  who  preach  it,  may,  without  scruple, 
imitate,  or  rather  borrow,  its  eloquence. 

C.  We  find  that  preachers  do  choose  those  passages 
they  think  most  beautiful. 

Jl.  But  it  mangles  the  scripture  thus  to  show  it  to 
Christians  only  in  separate  passages.  And  however 
great  the  beauty  of  such  passages  may  be,  it  can  never 
be  fully  perceived,  unless  one  knows  the  connexion  of 
them  :  for,  every  thing  in  scripture  is  connected  ;  and 
this  coherence  is  the  most  great  and  wonderful  thing 
to  be  seen  in  the  sacred  writings.  For  want  of  a  due 
knowledge  of  it,  preachers  mistake  those  beautiful  pas- 
sages ;  and  put  upon  them  what  sense  they  please. 
They  content  themselves  with  some  ingenious  interpre- 
tations ;  which,  being  arbitrary,  have  no  force  to  per- 
suade men.  and  to  reform  their  manners. 


132  DIALOGUES  CONCERNING  ELOQUENCE. 

B.  What  would  you  have  preachers  to  do?  Must 
they  use  only  the  language  of  scripture  ? 

A.  I  would  have  them  at  least  not  think  it  enough 
to  join  together  a  few  passages  of  scripture  that  have 
no  real  connexion.  I  would  have  them  explain  the 
principles,  and  the  series  of  the  scripture  doctrine  ;  and 
take  the  spirit,  the  style,  and  the  figures  of  it,  that  all 
their  discourses  may  serve  to  give  people  a  right  under- 
standing, and  true  relish  of  God's  word.  There  needs 
no  more  to  make  preachers  eloquent ;  for  by  doing  this, 
they  would  imitate  the  best  model  of  ancient  eloquence. 

B.  But  in  this  case  we  behoved  (as  I  said  before)  to 
explain  the  several  parts  of  scripture  as  they  lie. 

A.  I  would  not  confine  all  preachers  to  this.  One 
might  make  sermons  upon  the  scripture  without  explain- 
ing the  several  parts  of  it  as  they  lie.  But  it  must  be 
owned  that  preaching  would  be  quite  another  thing,  if, 
according  to  ancient  custom,  the  sacred  books  were  thus 
explained  to  the  people  in  a  connected,  judicious  man- 
ner. Consider  what  authority  a  man  must  have  who 
should  say  nothing  from  his  own  invention;  but  only  fol- 
low and  explain  the  thoughts  and  words  of  God.  Be- 
sides, he  would  do  two  things  at  once.  By  unfolding 
the  truths  of  scripture,  he  would  explain  the  text  ;  and 
accustom  the  people  to  join  always  the  sense  and  the 
letter  together.  What  advantage  must  they  not  reap, 
if  they  were  used  to  nourish  themselves  with  this  spir- 
itual bread?  An  audience,  who  had  heard  the  chief 
points  of  the  Mosaic  law  explained,  would  be;  able  to 
receive  far  more  benefit  from  an  explication  ol  the 
truths  of  the  gospel,  than  the  greatest  part  of  Christians 
arc  now.  The  preacher  we  spoke  of  betore,  has  this 
failing  among  many  great  qualities,  that  his  sermons.  ar* 


DIALOGUES  CONCERNING  ELOQUENCE.  153 

trains  of  fine  reasoning  about  religion  ;  but  they  are  not 
religion  itself.  We  apply  ourselves  too  much  to  draw- 
ing of  moral  characters,  and  inveighing  against  the  gen- 
eral disorders  of  mankind ;  and  we  do  not  sufficiently 
explain  the  principles  and  precepts  of  the  gospel.* 

C.  Preachers  choose  this  way,  because  it  is  far  easi- 
er to  declaim  against  the  follies  and  disorders  of  man- 
kind,  than  to  explain  the  fundamental  truths  and  duties 
of  religion  judiciously.  To  be  able  to  describe  the  cor- 
ruptions of  the  age,  they  need  only  have  some  knowledge 
of  men  and  things  ;  and  proper  words  to  paint  them. 
But  to  set  the  great  duties  of  the  gospel  in  a  just  light, 
requires  an  attentive  meditation  and  study  of  the  holy 
scriptures.  There  are  but  few  preachers  who  have  such 
a  solid,  comprehensive  knowledge   of  religion  as  can  en- 


*  See  page  125;  the  note  on  that  page  was  intended  to  be  inserted  here. 

If  I  should  read  to  a  sick  person  a  learned  lecture  on  the  benefit  of  health, 
and  exhort  him  to  take  care  to  recover  it,  but  never  inquire  into  the  nature  of 
his  disease  ;  or  prescribe  proper  methods  and  medicines  for  the  cure,  he  would 
hardly  acquiesce  in  me  for  his  physician,  or  resign  to  me  the  care  of  his  bodily 
health.  Nor  is  it  a  more  likely  way  to  the  soul's  health,  to  rest  in  mere  general 
exhortations  to  holiness,  without  distinctly  handling  the  several  branches  thereof, 
and  the  opposite  sins.  If  a  man,  professing  physic,  should  administer  or  pre- 
scribe one  constant  medicine  for  fevers,  and  another  for  consumptions,  and  so  for 
other  distempers,  without  considering  the  age,  constitution,  strength,  and  way  of 
living  of  his  patient ;  and  not  vary  his  method  and  medicines  as  those  vary,  we 
should  hardly  call  this  the  regular  practice  of  physic.  Nor  can  I  think  this  gen- 
eral and  undistinguished  way  will  be  more  3afe,  or  likely  to  answer  its  end,  in 
divinity  than  in  medicine.     Jennings. 

We  do  not  warn  the  man  whose  house  is  on  fire,  by  the  abstract  assurance 
that  "  fire  is  dangerous  ;  by  introducing  a  third  person  to  s?.y,  "  he  is  in  danger ;" 
by  continually  adverting  to  those  noble  public  institutions,  the  general  fire  in- 
surance companies.  Nor  must  the  delegated  apostle  of  Christianity  fail  to  dis- 
criminate, to  individualize,  to  strike  home,  to  draw  the  line  between  the  form 
and  spirit  of  religion  ;  to  show  that  the  best  church  cannot  of  itself  sanctify  those 
who  enter  it ;  'to  speak,'  as  old  Baxter  says,  '  like  a  dying  man,  to  dying  men  ;' 
to  '  warn,  rebuke,  exhott,'  like  one  who  expects  to  meet  his  congregation  next 
at  the  bar  of  God.     Christian  Observer.  \ 

20 


154  DIALOGUES  (  OM  ERN1NG  BLOQjl  EN<  E 

able  them  to  explain  it  clearly  to  others.  Nay,  there 
are  some  who  make  pretty  discourses  ;  and  yet  could  not 
catechise  the  people,  and  far  less  make  a  good  homily. 

A.  Very  true  ;  it  is  here  that  our  preachers  are  most 
defective.  Most  of  their  fme  sermons  contain  only  phi- 
losophical reasonings.  Sometimes  they  preposterously 
quote  scripture  only  for  the  sake  of  decency  or  ornament  J 
and  it  is  not  then  regarded  as  the  word  of  God  ;  but  as 
the  invention  of  men. 

C.  You  will  grant,  I  hope,  that  the  labours  of  such 
men  tend  to  make  void  the  cross  of  Christ. 

A.  I  give  them  up;  and  contend  only  for  the  eloquence 
of  scripture  which  evangelical  preachers  ought  to  imitate. 
So  that  we  are  agreed  on  this  point  ;  provided  you  will 
not  excuse  some  zealous  preachers,  who,  under  pretence 
of  apostolical  simplicity,  do  not  effectually  study  either 
the  doctrine  of  scripture,  or  the  powerful  manner  of  per- 
suasion that  we  are  taught  there.     They  imagine  that 
they  need  only  bawl,  and  speak  often   of  hell   and   the 
devil.     Now  without  doubt  a  preacher  ought    to    affect 
people  by  strong,  and  sometimes  even  by  terrible  images; 
but  it  is  from  the  scripture  that  he  should  learn  to  make 
powerful  impressions.     There  he  may  clearly  discover 
the  way  to  make  sermons  plain  and  popular,  without  los- 
ing the   force   and  dignity  they  ought  always  to  have. 
For  want  of  this  knowledge  a  preacher  oftentimes  doth 
but  stun  and  frighten  people  ;    so  that  they  remember 
but  few  clear  notions ;  and  even  the  impressions  of  ter- 
ror they  received  are  not  lasting.     This  mistaken  sim- 
plicity that  some  affect,  is  too  often  a  cloak  for  ignorance; 
and  at  best  it  is  such  an  unedifying  manner  of  address, 
as  cannot  be  acceptable  either  to  God  or  men.     Nothing 
can  excuse  such  homely  preachers,  but  the  sincerity  of 


EUALOGOES  CONCERNING  ELOQUENCE.  155 

their  intentions.  They  ought  to  have  studied  and  med- 
itated much  upon  the  Avord  of  God,  before  they  under- 
took to  preach.  A  priest  Avho  understands  the  scripture 
fully,  and  has  the  gift  of  speaking,  supported  by  the  au- 
thority of  his  function,  and  of  a  good  life,  might  make 
excellent  discourses  Avithout  great  preparation.  For  one 
speaks  easily  of  such  truths  as  make  a  clear  and  strong 
impression  on  his  mind.  Noav  above  all  things,  such  a 
subject  as  religion  must  furnish  exalted  thoughts  ;  and 
excite  the  noblest  sentiments  ;  and  this  is  the  design  of 
eloquence.  But  a  preacher  ought  to  speak  to  his  audi- 
ence as  a  father  Avould  talk  to  his  children,  Avith  an  aL 
fectionate  tenderness;*    and  not  like   a  declaimer,  pro- 

*  In  the  most  awful  denunciations  of  the  divine  displeasure,  an  air  of  unaf- 
fected tenderness  should  be  preserved,  that  while  with  unsparing  fidelity  we  de- 
clare the  whole  counsel  of  God,  it  may  appear  we  are  actuated  by  a  genuine 
spirit  of  compassion.  A  hard  and  unfeeling  manner  of  denouncing  the  threaten- 
ings  of  the  word  of  God,  is  not  only  barbarous  and  inhuman,  but  calculated,  by 
inspiring  disgust,  to  rob  them  of  all  their  efficacy.  If  the  awful  part  of  our  mes- 
sage, which  may  be  stiled  the  burden  of  the  Lord,  ever  fall  with  due  weight  on 
our  hearers,  it  will  be  when  it  is  delivered  with  a  trembling  hand  and  faultering 
lips;  and  we  may  then  expect  them  to  realize  its  solemn  import,  when  they 
perceive  that  we  ourselves  are  ready  to  sink  under  it.  Of  whom  I  have  told  you 
before,  said  St.  Paul,  and  now  tell  you  weeping,  that  they  are  the  enemies  of  the 
cross  of  Christ.  What  force  does  that  affecting  declaration  derive  from  these 
tears  !  An  affectionate  manner  insinuates  itself  into  the  heart,  renders  it  soft  and 
pliable,  and  disposes  it  to  imbibe  the  sentiments  and  follow  the  impulse  of  the 
speaker.  Whoever  has  attended  to  the  effect  of  addresses  from  the  pulpit,  must 
have  perceived  how  much  of  their  impression  depends  upon  this  quality,  which 
gives  to  sentiments  comparatively  trite,  a  power  over  the  mind  beyond  what  the 
most  striking  and  original  conceptions  possess  without  it. 

Hall  on  the  discouragements  and  supports  of  the  christian  ministry. 

There  is  another  strain  of  preaching,  which,  though  it  wears  the  garb  of  zeal, 
is  seldom  a  proof  of  any  power  but  the  power  of  self ;  I  mean  angry  and  scolding 
preaching.  The  Gospel  is  a  benevolent  scheme,  and  whoever  speaks  in  the  pow- 
er of  it,  will  assuredly  speak  in  love.  In  the  most  faithful  rebukes  of  sin,  in  the 
most  solemn  declarations  of  God's  displeasure  against  it,  a  preacher  may  give 
evidence  of  a  disposition  of  good-will  and  compassion  to  sinners,  and  assuredly 
will,  if  he  speaks  under  the  influence  of  the  power  of  truth.  If  we  can  indulge 
invective  and  bitterness  in  the  pulpit,  we  know  not  what  spirit  wc  are  of;    we 


156  DIALOGUES  CONCERNING  ELOQUENCE. 

nouncing  an  harangue  with  stiifness,  and  an  affected  del- 
icacy. It  were  to  be  wished  indeed  that,  generally 
speaking,  none  were  allowed  to  feed  the  christian  flocks 
but  their  respective  shepherds,  who  ought  best  to  know 
their  wants.  In  order  to  this,  none  should  be  chosen  for 
pastors,  but  such  as  have  the  gift  of  preaching.  The 
neglect  of  this  occasions  two  evils :  one  is,  that  dumb 
pastors,  and  such  as  speak  without  abilities,  are  little  es- 
teemed. Another  evil  is,  that  the  function  of  voluntary 
preachers  allures  many  vain,  ambitious  spirits,  that  en- 
deavour to  distinguish  themselves  this  way.  You  know 
that  in  former  ages  the  ministry  of  the  word  was  reserv- 
ed for  the  bishops  ;  especially  in  the  western  church. 
You  must  have  heard  of  St.  Austin's  case  ;  that,  contra- 
ry to  the  established  rule,  he  was  obliged  to  preach 
while  he  was  only  a  presbyter  ;  because  that  Valerius 
his  bishop  and  predecessor,  was  a  stranger  who  could 
not  talk  easily  ;  this  was  the  beginning  of  that  custom 
in  the  western  parts.  In  the  east,  priests  sooner  began 
to  preach;  as  appears  from  St.  Chrysostom's  sermons, 
which  he  made  at  Antioch,  when  he  was  only  a  pres- 
byter. 

C.  I  grant  that  generally  speaking  the  office  of  preach- 
ing should  be  reserved  for  the  parochial  clergy.  This 
would  be  the  way  to  restore  to  the  pulpit  that  simplicity 
and  dignity  that  ought  to  adorn  it.     For  if  pastors  joined 

are  but  gratifying  our  own  evil  tempers,  under  the  pretence  of  a  concern  for  the 
cause  of  God  and  truth.  A  preacher  of  this  character,  instead  of  resembling  a 
priest  bearing  in  his  censer  hallowed  fire  taken  from  God's  altar,  may  be  com- 
pared to  the  madman  described  in  the  Proverbs,  who  scattereth  at  random  fire- 
brands, and  arrows,  and  death,  and  saith,  Am  not  I  in  sport?  Such  persons  may 
applaud  their  own  faithfulness  and  courage,  and  think  it  a  great  attainment  that 
they  can  so  easily  and  constantly  set  their  congregation  at  defiance  ;  but  they 
must  not  expect  to  be  useful,  so  long  as  it  remains  a  truth,  that  the  wrath  of 
ir-an  worketh  cot  the  righteousness  of  God.     Newton, 


DIALOGUES  CONCERNING  ELOQUENCE.  157 

the  knowledge  of  the  scriptures  to  their  experience  in  the 
ministerial  function,  and  the  conduct  of  souls;  they  would 
speak  in  such  a  way  as  is  best  adapted  to  the  wants  of 
their  flocks.  Whereas  those  preachers  who  give  up 
themselves  chiefly  to  study  and  speculation,  are  less  able 
to  obviate  people's  prejudices  and  mistakes  ;  they  do  not 
suit  their  discourses  to  vulgar  capacities  ;  and  insist  chief- 
ly on  such  general  points  as  do  not  instruct  nor  affect 
men  ;  to  say  nothing  of  the  weight  and  influence  that 
the  shepherd's  own  voice  must  have  among  his  flock, 
above  a  stranger's.  These,  methinks,  are  convincing 
reasons  for  preferring  a  pastor's  sermons  before  other 
people's.  Of  what  use  are  so  many  young  preachers, 
without  experience,  without  knowledge,  and  without  pi- 
ety ?  It  were  better  to  have  fewer  sermons,  and  more 
judicious  ones. 

B.  But  there  are  many  priests  who  are  not  pastors, 
and  who  preach  with  great  success.  How  many  persons 
are  there  of  the  religious  orders,  who  fill  the  pulpit  to 
advantage  ? 

C.  I  own  there  are  many ;  and  such  men  ought  to 
be  made  pastors  of  parishes ;  and  even  be  constrained 
to  undertake  the  care  of  souls.  Were  not  anchorets  of 
old  forced  from  their  beloved  solitude,  and  raised  to  pub- 
lic stations,  that  the  light  of  their  piety  might  shine  in 
the  church,  and  edify  the  faithful  ? 

A.  But  it  does  not  belong  to  us  to  regulate  the  disci- 
pline of  the  church.  Every  age  has  its  proper  customs, 
as  the  circumstances  of  things  require.  Let  us  show  a 
regard  to  whatever  the  church  tolerates  :  and,  without 
indulging  a  censorious  humour,  let  us  finish  our  character 
of  a  worthy  preacher, 

C.  What  you  have  said  already  gives  me,  I  think,  an 
exact  idea  of  it. 


158  DIALOGUES  CONCERNING  ELOQ.UENCE. 

A.  Let  us  hear  then  what  you  reckon  necessary  to 
make  a  complete  preacher. 

C.  I  think  that  he  ought  to  have  studied  solidly,  dur- 
ing his  younger  days,  whatever  is  most  useful  in  the  po- 
etry and  eloquence  of  the  ancients.* 

A.  That  is  not  necessary.  It  is  true,  when  one  has 
finished  such  studies  successfully,  they  may  be  of  use  to 
him,  even  towards  a  right  understanding  of  the  scrip- 
tures :  as  St.  Paul  has  shown  in  a  treatise  he  composed 
on  this  very  subject.  But  after  all,  this  sort  of  study  is 
rather  useful  than  necessary.  In  the  first  ages  of  the 
church,  the  clergy  found  a  want  of  this  kind  of  learning. 
Those  indeed  who  had  applied  themselves  to  it,  in  their 
youth,  turned  it  to  the  service  of  religion,  when  they 
became  pastors:  but  such  as  had  neglected  these  studies 
before,  were  not  permitted  to  follow  them,  when  they 
had  once  engaged  themselves  in  the  study  of  the  sacred 
writings;  which  were  then  reckoned  to  be  sufficient 
Hence  came  that  passage  in  the  Apostolical  Constitu- 
tions^ which  exhorts  Christians  not  to  read  the  heathen 
authors.  *  If  you  want  history,  (says  the  book,)  or  laws, 
or  moral  precepts,  or  eloquence,  or  poetry,  you  will  find 
them  all  in  the  scriptures.'  In  effect  we  have  already 
seen  that  it  is  needless  to  seek  elsewhere,  for  any  thing 
that  is  necessary  to  form  our  taste  and  judgment  of  true 
eloquence.  St.  Austin  says  that  the  smaller  stock  we 
have  of  other  learning,  we  ought  so  much  the  more  to 

•  The  Greek  and  Romau  authors  have  a  spirit  in  them,  a  force,  both  of 
thought  and  expression,  that  latter  ages  have  not  been  able  to  imitate  ;  Bu- 
chanan only  excepted  ;  in  whom,  more  particularly  in  his  Psalms,  there  is  a 
beauty,  and  life,  an  exactness  as  well  as  a  liberty,  that  cannot  be  imitated,  and 
scarce  enough  commended. 

Discourse  of  the  pastoral  care,  ch.  viii 

t  B.  i.  c.6. 


DIALOGUES  CONCERNING  ELOQUENCE.  159 

enrich  ourselves  out  of  that  sacred  treasure  ;  and  that 
seeing  our  notions  are  too  scanty  to  express  divine  things 
in  a  proper  way,  we  have  need  to  exalt  and  improve 
our  knowledge,  by  the  authority  of  Scripture ;  and  our 
language,  by  the  dignity  of  its  expressions.  But  I  ask 
your  pardon  for  interrupting  you.  Go  on,  Sir,  if  you 
please. 

C  Well  then  ;  let  us  be  content  with  the  sufficien- 
cy of  scripture.     But  shall  we  not  add  the  fathers  ? 

A.  Without  doubt ;  they  are  the  channels  of  tradi- 
tion. It  is  by  their  writings  that  we  learn  the  manner 
in  which  the  church  interpreted  the  scripture  in  all 
ages. 

C.  But  are  preachers  obliged  to  explain  every  pas- 
sage of  scripture  according  to  the  interpretations  that 
the  fathers  have  given  us.  We  find  that  one  father 
gives  a  spiritual  or  mystical  sense  ;  and  another  gives 
a  literal  one.  Now  which  must  we  choose  ?  for  there 
would  be  no  end  of  mentioning  them  all. 

A.  When  I  affirm  that  we  ought  to  interpret  the 
scripture  according  to  the  doctrine  of  the  fathers  ;  I 
mean,  their  constant  and  uniform  doctrine.  They  fre- 
quently gave  pious  interpretations  that  differed  very 
much  from  the  literal  sense  ;  and  were  not  founded  on 
the  prophetical  allusions,  and  the  mysterious  doctrines 
of  religion.  Now  seeing  these  interpretations  are  arbi- 
trary, we  are  not  obliged  to  follow  them  ;  '  seeing  they 
did  not  follow  one  another.'  But  in  those  places  where 
they  explain  the  sentiments  of  the  church  concerning 
points  of  faith  or  practice  ;  it  is  not  allowable  to  explain 
the  scripture  in  a  sense  contrary  to  the  doctrine  of  the 
fathers.  This  is  the  authority  that  wc  ought  to  ascribe 
to  them. 


100  DIALOG  ES  •  ONCERNING  ELOQUENCE. 

C.  This  seems  clear  enough.  I  would  there  lore 
have  a  clergyman  (hefore  he  begin  to  preach)  be  thor- 
oughly acquainted  with  the  doctrine  of  the  fathers,  that 
he  may  follow  it.  I  would  even  have  him  study  the 
principles  they  laid  down  for  their  conduct  ;  their  rules 
of  moderation;  and  their  method  of  instruction. 

A.  Right ;  they  are  our  masters.  They  had  an  ex- 
alted genius  :  they  had  great  and  pious  souls,  full  of  he- 
roical  sentiments.  They  had  a  singular  knowledge  of 
the  tempers  and  manners  of  men  ;  and  acquired  a  great 
repute ;  and  a  very  easy  way  of  preaching.  We  even 
find  that  many  of  them  were  very  polite,  and  knew 
whatever  is  decent,  either  in  writing  or  speaking  in  pub- 
lic; and  what  is  handsome  both  in  familiar  conversation, 
and  in  discharging  the  common  duties  of  life.  Doubt- 
less all  this  must  have  conduced  to  render  them  elo- 
quent ;  and  fit  to  gain  upon  people's  minds.  Accord- 
ingly we  find  in  their  writings  a  politeness  not  only  of 
language,  but  of  sentiments  and  manners  ;  which  is  not 
to  be  seen  in  the  writers  of  the  following  ages.  This 
just  taste  and  discernment,  (which  agrees  perfectly  well 
with  simplicity,  and  rendered  their  persons  acceptable,  and 
their  behaviour  engaging)  was  highly  serviceable  to  re- 
ligion. And  in  this  point  Ave  can  scarce  imitate  them 
enough.  So  that  after  the  scriptures,  the  knowledge  of 
the  fathers  will  help  a  preacher  to  compose  good  ser- 
mons. 

C.  When  one  has  laid  such  a  solid  foundation,  and 
edified  the  church  by  his  exemplary  virtues;  he  would 
then  be  fit  to  explain  the  gospel  with  great  authority, 
and  good  effect.  For  by  familiar  instructions,  and  use- 
ful conferences,  (to  which  we  suppose  him  to  have  been 
aucustomed  betimes,)  he  must  have  attained  a  sufficient 


DIAL0GUE3  CONCERNING  ELOQUENCE.  1 6' 1 

freedom  and  easiness  of  speaking.  Now  if  such  pastors; 
applied  themselves  to  all  the  particular  duties  of  their 
function,  as  administering  the  sacraments ;  directing  pi- 
ous souls  ;  and  comforting  afflicted,  or  dying  persons  ; 
it  is  certain  they  could  not  have  much  time  to  make 
elaborate  sermons,  and  learn  them  word  for  word. 
'  The  mouth  behoved  to  speak  from  the  abundance  of 
the  heart  ;'*  and  communicate  to  the  people  the  fulness 
of  gospel-knowledge,  and  the  affecting  sentiments  of  the 
preacher.  As  for  what  you  said  yesterday,  about  getting 
sermons  by  heart,  I  had  the  curiosity  to  seek  out  a  passage 
in  St.  Austin  that  I  had  read  before :  it  is  to  this  purpose  : 
1  He  thinks  that  a  preacher  ought  to  speak  in  a  more 
plain  and  sensible  manner  than  other  people  :  for,  seeing 
custom  and  decency  will  not  permit  his  hearers  to  ask 
him  any  questions ;  he  should  be  afraid  of  not  adapting 
his  discourse  to  their  capacity.  Wherefore,'  says  he, 
'  they,  who  get  their  sermons  by  heart,  word  for  word, 
and  so  cannot  repeat  and  explain  a  truth  till  they  see 
that  their  hearers  understand  it,  must  lose  one  great  end 
and  benefit  of  preaching.'  You  see  bv  this,  Sir,  that  St. 
Austin  only  prepared  his  subject,  without  burdening  his 
memory  with  all  the  words  of  his  sermons.  Though  the 
precepts  of  true  eloquence  should  require  more  ;  yet  the 
rules  of  the  gospel-ministry  will  not  permit  us  to  go  far- 
ther. As  for  my  own  part,  I  have  been  long  of  your 
opinion  concerning  this  matter ;  because  of  the  many 
pressing  necessities  in  the  Christian  church,  that  require 
a  pastor's  continual  application.  While  a  priest,  who 
ought  to  be  '  a  man  of  God/f  thoroughly  furnished  unto 
all  good  works,'  should  be  diligent  in  rooting  out  igno- 
rance and  offences  from  the  field  of  the  church ;  I  think 

*  Mattli.  xii.  34.  t  2  Tira.  iii.  17, 

21 


162  DIALOGUES  CONCERNING  ELOQJJEiV 

it  unworthy  of  him  to  waste  his  time  in  his  closet,  in 
smoothing  of  periods  ;  giving  delicate  touches  to  his  de- 
scriptions ;  and  inventing  quaint  divisions.  When  one 
falls  into  the  method  and  employment  of  these  pretty 
preachers,  he  can  have  no  time  to  do  any  thing  else  ;  he 
applies  himself  to  no  other  business,  or  useful  kind  of 
study  :  nay,  to  refresh  himself,  he  is  oftentimes  forced 
to  preach  the  same  sermons  over  and  over  again.  But 
what  kind  of  eloquence  can  a  preacher  attend  to,  when 
his  hearers  know  beforehand  all  the  expressions,  and  pa- 
thetic figures  he  will  use.  This  is  a  likely  way  indeed, 
to  surprise  and  astonish  ;  to  soften,  and  move,  and  per- 
suade them.  This  must  be  a  strange  manner  of  conceal- 
ing one's  art ;  and  of  letting  nature  speak.  To  tell  you 
freely,  Sir,  this  gives  me  great  offence.  What !  shall  a 
dispenser  of  the  divine  mysteries  be  an  idle  declaimer, 
jealous  of  his  reputation,  and  fond  of  vain  pomp?*  Shall 
he  not  dare  to  speak  of  God  to  his  people,  without  hav- 
ing ranged  all  his  words,  and  learned  his  lesson  by  heart 
like  a  school  boy  ? 

A.  I  am  very  much  pleased  with  your  zeal.  What 
you  say  is  true.  But  we  must  not  however  inveigh 
against  this  abuse  with  too  much  violence  :  for  we  ought 
to  show  a  regard  to  persons  of  worth  and  piety,  who,  out 
of  deference  to  custom,  or  being  prepossessed  by  exam- 
ple, have,  with  a  good  design,  fallen  into  the  method  that 

*  Sed  his  ornatus  (repetam  enim)  virilis,  fortis  et  sanclus  sit — non  debet 
quisquam  ubi  maxima  rerum  momenta  versantur,  de  verbis  esse  sollicitus — prima 
virtus  est  viliocarere.  Igitur  ante  omnia,  ne  speremus  ornatam  orationem  fore, 
quae  probabilia  non  erit.  Probabile  autem,  Cicero  id  genus  dicit,  quod  non  plus, 
minusve  est  quam  decet.  Non  quia  comi  expolirique  non  debeat;  nam  et  haec 
ornatus  pars  est ;  sed  quia  vitium  est)  ubique  quod  nimium  est.  Itaque  vult 
esse  auctoritatem  et  pondus  in  verbis  :  Bententiej  vcl  graves,  vcl  aptas  opinioni- 
bus  hominuin  ac  moribus. 

QuintH.  lib.  viii.  c.  3. 


DIALOGUES  CONCERNING  ELOQUENCE.  163 

you  justly  censure.     But  I  am  ashamed  to  interrupt  you 
so  often.     Go  on,  I  beseech  you. 

C.  I  would  have  a  preacher  explain  the  whole  plan 
of  religion;  and  unfold  every  part  of  it,  in  the  most  in- 
telligible manner ;  by  showing  the  primitive  institution 
of  things  ;  and  pointing  out  the  sequel  and  tradition  of 
them  :  that,  by  showing  the  origin  and  establishment  of 
religion,  he  might  destroy  the  objections  of  unbelievers, 
without  offering  to  attack  them  openly :  lest  he  should 
thereby  lay  a  stumbling  block  in  the  way  of  illiterate, 
well  meaning  Christians.* 

*  Particular  care  ought  to  be  taken  in  expounding  the  scriptures  to  the  peo- 
ple, not  to  appear  over-learned  and  over-critical  in  one's  explications.  There 
is  no  occasion  to  obtrude  on  an  audience,  as  some  do,  all  the  jarring  interpreta- 
tions given  by  different  commentators,  of  which  it  is  much  better  that  the  people 
should  remain  ignorant,  than  that  they  should  be  apprized.  For  this  knowledge 
can  serve  no  other  purpose,  than  to  distract  their  thoughts  and  perplex  their 
judgment.  Before  you  begin  to  build,  it  is  necessary  to  remove  such  impedi- 
ments, as  lie  directly  in  your  way  ;  but  you  could  not  account  him  other  than  a 
very  foolish  builder,  who  should  first  collect  a  deal  of  rubbish,  which  w.as  not  in 
his  way,  and  consequently  could  not  have  obstructed  his  work,  that  he  might 
have  the  pleasure  and  merit  of  removing  it.  And  do  the  fantastic,  absurd,  and 
contradictory  glosses  of  commentators  deserve  a  better  name  than  rubbish  ?  No, 
surely.  But  if  such  absurd  glosses  are  unknown  to  your  congregation,  they  are 
rubbish  which  lies  not  in  your  way.  No  interpretation  therefore  or  gloss  should 
ever  be  mentioned  in  order  to  be  refuted,  unless  it  be  such  a3  the  words  them- 
selves on  a  superficial  view,  might  seem  to  countenance,  or  such  as  is  generally 
known  to  the  people  to  be  put  upon  them  by  some  interpreters,  or  sects  of  Chris- 
tians. Where  a  false  gloss  cannot  be  reasonably  supposed  to  be  either  known 
or  thought  of  by  the  audience,  it  is  in  the  preacher  worse,  than  being  idly  ostenta- 
tious of  his  learning,  to  introduce  such  erroneous  gloss  or  comment.  And  as  to  an 
excess  of  criticism  in  this  exercise,  it  ought  also  doubtless  carefully  to  be  avoid- 
ed. We  must  always  remember  the  difference  between  a  church  and  a  college. 
In  most  christian  congregations  there  are  very  few,  if  any,  linguists.  I  do  not 
say  that  in  our  lectures  we  ought  never  to  mention  the  original  or  recur  to  it. 
Justice  to  the  passage  we  explain  may  sometimes  require  it.  Nor  is  it  necessa- 
ry, that  our  translators  should  be  deemed  infallible  even  by  the  multitude,  it  is 
enough,  that  we  consider  as  the  pure  dictates  of  the  Spirit  those  intimations, 
with  which  the  prophets  and  apostles  were  inspired.  But  then,  on  the  other 
hand,  it  is  neither  modest  nor  prudent  in  the  preacher,  especially  if  a  young  man, 
to  be  at  every  turn  censuring  the  translators,  and  pretending  to  mend  their  ver 


164  DIALOGUES  CONCERNING  ELOQUENCE. 

A.  That  is  very  right.  The  best  way  of  proving  the 
truth  of  religion,  is  to  explain  it  justly;  for  it  carries  its 
own  evidence  along  with  it,  when  we  represent  it  in  its 
native  purity.  All  other  proofs  that  are  not  drawn  from 
the  very  foundation  of  religion  itself,  and  the  manner  of 
its  propagation,  are  but  foreign  to  it.  Thus,  for  instance, 
the  best  proof  of  the  creation  of  the  world,  of  the  del- 
uge, and  the  miracles  of  Moses,  may  be  drawn  from  the 
nature  of  those  miracles  ;  and  the  artless,  impartial  man- 
ner in  which  the  Mosaic  history  is  written.  A  wise,  un- 
prejudiced person  needs  only  to  read  it,  to  be  fully  con- 
vinced of  its  truth. 

sion.  It  is  not  modest,  as  they,  over  whom  the  corrector  assumes  a  superiority, 
are  allowed  on  all  hands  to  have  heen  men  of  eminent  talents  and  erudition. 
And  it  is  not  prudent,  as  this  practice  never  fails  to  produce  in  the  minds  of  the 
people  a  want  of  confidence  in  their  Bible,  which  tends  greatly  to  lessen  its  au- 
thority. Therefore,  though  I  am  by  no  means  for  ascribing  infallibility  to  any 
human  expositors,  propriety  requires,  that  we  should  neither  too  often,  nor  too 
abruptly  tax  with  blundering,  before  such  a  promiscuous  audience  as  our  con- 
gregations commonly  are,  men  of  so  respectable  memory.  Manly  freedom  of 
inquiry,  becoming  a  protestant,  becoming  a  Briton,  tempered  with  that  decent 
reserve  which  6uits  the  humble  Christian,  will  guard  the  judicious  against  both 
extremes,  an  overweaning  conceit  of  his  own  abilities,  and  an  implicit  faith  in 
those  of  others.  And  indeed  in  regard  to  every  thing,  which  may  be  introduced 
either  in  the  way  of  criticism  or  comment,  it  ought  ever  to  be  remembered,  that 
it  is  not  enough,  that  such  an  observation  is  just,  that  such  an  interpretation  hath 
actually  been  given,  or  that  such  an  opinion  hath  been  maintained;  the  previous 
inquiry,  which  the  preacher  ought  to  make  by  himself  is,  whether  it  be  of  any 
consequence  to  the  people  to  be  informed  of  the  observation,  comment,  or  opin- 
ion. This  inquiry  impartially  made  will  prove  a  check  against  the  immoder- 
ate indulgence  of  what  is  perhaps  the  natural  bent  of  his  own  genius,  whether  it 
be  to  critical  or  controversial  disquisition,  and  which  it  is  not  always  easy  for 
youth,  commonly  impetuous  and  opinionative,  duly  to  restrain.  If  on  other  oc- 
casions, more  especially  on  this,  the  apostolical  admonition  ought  to  be  sacredly 
observed,  that  "  nothing  proceed  out  of  the  speaker's  mouth,  but  that  which  is 
good  to  the  use  of  edifying,  that  it  may  minister  grace  to  the  hearers."  But 
for  our  direction  in  this  kind  of  discernment,  no  precepts,  it  must  be  acknow- 
ledged, will  suffice.  A  fund  of  good  sense  is  absolutely  necessary,  enlightened 
by  a  knowledge  of  mankind.  In  this,  as  in  every  other  kind  of  composition,  the 
ipaxim  of  the  poet  invariably  holds, 

^crjbendi  recte  sapere  est  principium  et  fons. 

Campbell  on  pulpit  eloquence. 


DIALOGUES  CONCERNING  ELOQUENCE.  165 

C.  I  would  likewise  have  a  preacher  assiduously  ex- 
plain to  the  people  in  a  connected  train  not  only  all  the 
particular  precepts  and  mysteries  of  the  gospel,  but  like- 
wise the  origin  and  institution  of  the  sacraments  ;  the 
traditions,  discipline,  the  liturgy,  and  ceremonies  of  the 
church.  By  these  instructions  he  would  guard  the  faith- 
ful against  the  objections  of  heretics  ;  and  enable  them 
to  give  an  account  of  their  faith  ;  and  even  to  affect  such 
heretics  as  are  not  obstinate  :  he  would  strengthen  peo- 
ple's faith,  give  them  an  exalted  notion  of  religion;  and 
make  them  receive  some  edification  and  benefit  from 
what  they  see  in  the  church.  Whereas  with  the  super- 
ficial instruction  that  is  generally  given  them  at  present, 
they  comprehend  little  or  nothing  of  what  they  see  ;  and 
have  but  a  very  confused  idea  of  what  they  hear  from 
the  preacher.  It  is  chiefly  for  the  sake  of  this  connect- 
ed scheme  of  instruction  that  I  would  have  fixed  persons, 
such  as  pastors,  to  preach  in  every  parish.  I  have  of- 
ten observed  that  there  is  no  art,  nor  science,  that  is  not 
taught  coherently  by  principles  and  method,  in  a  con- 
nected train  of  instructions.  Religion  is  the  only  thing 
that  is  not  taught  thus  to  Christians.  In  their  childhood 
they  have  a  little,  dry  catechism  put  into  their  hands, 
which  they  learn  by  rote,  without  understanding  the  sense 
of  it.  And  after  that,  they  have  no  other  instruction  but 
what  they  can  gather  from  sermons  upon  unconnected, 
general  subjects.  I  would  therefore,  (as  you  said)  have 
preachers  teach  people  the  first  principles  of  their  relig- 
ion ;  and,  by  a  due  method,  lead  them  on  to  the  highest 
mysteries  of  it. 

A.  That  was  the  ancient  way.  They  began  with 
catechising;  after  which,  pastors  taught  their  people  the 
several  doctrines  of  the   gospel,  in  n  connected  tram  of 


I(3G  DIALOGUES  CONCERNING  ELOQUENCE. 

homilies.  This  instructed  Christians  fully  in  the  word  of 
God  :  you  know  St.  Austin's  book,  of  '  catechising  the  ig~ 
norant  ;'  and  St.  Clement's  tract,  which  lie  composed,  to 
show  the  heathen  whom  he  converted  what  were  the 
doctrines  and  manners  of  the  christian  philosophy.  In 
those  days  the  greatest  men  were  employed  in  these  cat- 
echetical instructions  ;  and  accordingly  they  produced 
such  wonderful  effects,  as  seem  quite  incredible  to  us. 

C.  In  fine,  I  would  have  every  preacher  make  such 
sermons  as  should  not  be  too  troublesome  to  him  ;  that 
so  he  might  be  able  to  preach  often.  They  ought  there- 
fore to  be  short ;  that  without  fatiguing  himself  or  wea- 
rying the  people  he  might  preach  every  Sunday  after 
the  gospel.  As  far  as  we  can  judge,  those  aged  bishops 
who  lived  in  former  times,  and  had  constant  labours  to 
employ  them,  did  not  make  such  a  stir  as  our  modern 
preachers  do  in  talking  to  the  people  in  the  midst  of  di- 
vine service  ;  which  the  bishops  themselves  read  solemn- 
ly every  Lord's  day.*  A  preacher  now-a-days  gets  little 
credit  unless  he  comes  out  of  the  pulpit  sweating  and 
breathless;  and  unable  to  do  any  thing  the  rest  of  the 
day.    The  bishop's  upper  vestment,  (which  was  not  then 

*  A  clergyman  must  bring  his  mind  to  an  inward  and  feeling  sense  of  those 
things  that  are  prayed  for  in  our  offices  :  this  will  make  him  pronounce  them  with 
an  equal  measure  of  gravity  and  affection  ;  and  with  a  due  slowness  and  empha- 
sis. I  do  not  love  the  theatrical  way  of  the  church  of  Rome,  in  which  it  is  a 
great  study,  and  a  long  practice,  to  learn  in  every  one  of  their  offices,  how  they 
ought  to  compose  their  looks,  gesture,  and  voice  ;  yet  a  light  wandering  of  the 
eyes,  and  a  hasty  running  through  the  prayers,  are  tilings  highly  unbecoming: 
they  very  much  lesson  the  majesty  of  our  worship  ;  and  give  our  enemies  advan- 
tage to  call  it  dead  and  formal ;  when  they  sec  plainly  that  he  who  officiates,  is 
dead  and  formal  in  it.  A  deep  sense  of  the  things  prayed  for,  a  true  recollec- 
tion and  attention  of  spirit,  and  a  holy  earnestness  of  soul,  will  give  a  composure 
to  the  look,  and  a  weight  to  the  pronunciation,  that  will  be  tempered  between 
affectation  on  the  one  hand,  r.nd  levity  on  the  other. 

Discourse  of  the  pastoral  care,  ch.  viii. 


DIALOGUES  CONCERNING  ELOQUENCE.  167 

opened  at  the  shoulders  as  it  is  now,  but  hung  equally 
down  on  all  sides,)  probably  hindered  him  from  moving 
his  arms,  as  some  preachers  do.  So  that  as  their  sermons 
were  short,  so  their  action  must  have  been  grave  and 
moderate.  Now,  Sir,  is  not  all  this  agreeable  to  your 
principles  ?  is  not  this  the  idea  you  gave  us  of  good 
preaching  ? 

A.  It  is  not  mine  :  it  is  the  current  notion  of  all  an- 
tiquity. The  farther  I  inquire  into  this  matter,  the  more 
I  am  convinced  that  the  ancient  form  of  sermons  was  the 
most  perfect.  The  primitive  pastors  were  great  men: 
they  were  not  only  very  holy,  but  they  had  a  complete, 
clear  knowledge  of  religion,  and  of  the  best  way  to  per- 
suade men  of  its  truth  :  and  they  took  care  to  regulate 
all  the  circumstances  of  it.  There  is  a  great  deal  of 
wisdom,  hidden  under  this  air  of  simplicity  :  and  we  ought 
not  to  believe  that  a  better  method  could  have  been  af- 
terwards found  out.  You  have  set  this  whole  matter  in 
the  best  light,  and  have  left  me  nothing  to  add  :  indeed 
you  have  explained  my  thoughts  better  than  I  should 
have  done  myself. 

B.  You  magnify  the  eloquence,  and  the  sermons  of 
the  fathers  mightily. 

A.  I  do  not  think  that  I  commend  them  too  much. 

B.  I  am  surprised  to  see,  that  after  you  have  been  so 
severe  against  those  orators,  who  mix  turns  of  wit  with 
their  discourses,  you  should  be  so  indulgent  to  the  fath- 
ers, whose  writings  are  full  of  jingling  antitheses,  and 
quibbles,  entirely  contrary  to  all  your  rules.  I  wish  you 
would  be  consistent  with  yourself.  Pray,  Sir,  unfold  all 
this  to  us.  Particularly,  what  do  you  think'  of  Tertul- 
lian  ? 

J.  There  arc   many  excellent  things  in  him.     The 


168  DIALOGUES  CONCERNING  ELOQUENCE. 

loftiness  of  his  sentiments  is  oftentimes  admirable.  Bev 
sides,  he  should  be  read  for  the  sake  of  some  principles 
concerning  tradition,  some  historical  facts,  and  the  disci- 
pline of  his  time.  But  as  for  his  style,  I  do  not  pretend 
to  justify  it.  He  has  many  false  and  obscure  notions, 
many  harsh  and  perplexed  metaphors;  and  the  gener- 
ality of  readers  are  most  fond  of  his  faults.  He  has 
spoiled  many  preachers.*  For,  the  desire  of  saying 
something  that  is  singular  leads  them  to  study  his  works  ;t 

*  One  of  the  greatest  and  most  remarkable  proofs  of  the  strong  influence  that 
jorne  imaginations  have  over  others,  is  the  power  that  some  others  have  to  per- 
suade, without  any  proof.  For  example,  the  turn  of  words  that  we  find  in  Ter- 
tullian,  Seneca,  Montaigne,  and  some  other  authors,  has  so  many  charms,  and 
so  much  lustre,  that  they  dazzle  most  readers — their  words,  however  insignifi- 
cant, have  more  force  than  the  reasons  of  other  people — I  protest  I  have  a  great 
value  for  some  of  Tertullian's  works  ;  and  chiefly  for  his  Apology  against  the 
Gentiles;  his  book  of  Prescriptions  against  heretics  ;  and  for  some  passages  of 
Seneca  ;  though  I  have  very  little  esteem  for  Montaigne.  Tertullian  was  indeed 
a  man  of  great  learning  ;  but  he  had  more  memory  than  judgment — the  regard 
he  shewed  to  the  visions  of  Montanus,  and  his  prophetesses,  is  an  unquestionable 
proof  of  his  weak  judgment.  The  disorder  of  his  imagination  sensibly  appears 
in  the  heat,  the  transports,  and  enthusiastic  flights  he  falls  into,  upon  trifling  sub- 
jects— what  could  he  infer  from  his  pompous  descriptions  of  the  changes  that 
happen  in  the  world?  Or  how  could  they  justify  his  laying  aside  his  usual  dress 
to  wear  the  philosophical  cloak  ?  The  moon  has  different  phases  ;  the  year  has 
several  seasons ;  the  fields  change  their  appearance  in  summer  and  winter  ; 
whole  provinces  are  drowned  by  inundations,  or  swallowed  up  by  earthquakes — 
in  fine,  all  nature  is  subject  to  changes  ;  therefore  he  had  reason  to  wear  the 
cloak  rather  than  the  common  robe  ! — nothing  can  excuse  the  silly  arguments 
and  wild  fancies  of  this  author,  who,  in  several  others  of  his  works,  as  well  as  in 
that  de  Pallio,  says  every  thing  that  comes  into  his  head,  if  it  be  a  far  fetched 
conceit,  or  a  bold  expression  ;  by  which  he  hoped  to  show  the  vigour,  (we  must 
rather  call  it,  the  disorder)  of  his  imagination.  .Maleb ranchers  recherche  de  la 
vtrite.     Lie.  ii.  p.  3.  c.  3. 

t  Eccentricity  is  sometimes  found  connected  with  genius,  but  it  does  not  coa- 
lesce with  true  wisdom.  Hence  men  of  the  first  order  of  intellect,  have  never 
betrayed  it ;  and  hence  also  men  of  secondary  talents  drop  it  as  they  grow 
wiser  ;  and  are  satisfied  to  found  their  consequence  on  real  and  solid  excellency, 
not  on  peculiarity  and  extravagance.  They  are  content  to  awaken  regard,  and 
obtain  applause  by  the  rectitude  and  gracefulness  of  their  going,  rather  than  to 
make  passengers  stare  and  laugh  by  leaping  over  the  wall  or  stumbling  along  the 


DIALOGUES  CONCERNING  ELOQUENCE.  169 

and  his  uncommon  pompous  style  dazzles  them.  We 
must,  therefore,  beware  of  imitating  his  thoughts  or  ex- 
pressions, and  only  pick  out  his  noble  sentiments,  and 
the  knowledge  of  antiquity. 

B.  What  say  you  of  St.  Cyprian  ?  Is  not  his  style 
too  swelling  ? 

A.  I  think  it  is  ;  and  it  could  scarce  be  otherwise  in 
his  age  and  country.  But  though  his  language  has  a 
tang  of  the  African  roughness,  and  the  bombast  which 
prevailed  in  his  days ;  yet  there  is  great  force  and  elo- 
quence in  it.  Every  where  we  see  a  great  soul,  who 
expresseth  his  sentiments  in  a  very  noble,  moving  man- 
ner. In  some  places  of  his  works  we  find  affected  orna- 
ments f  especially  in  his  epistle  to  Donatus  ;  which  St 
Austin  quotes,  however,  as  a  letter  full  of  eloquence.  He 
says,  that  God  permitted  those  strokes  of  vain  oratory 
to  fall  from  St.  Cyprian's  pen,  to  show  posterity  how 
much  the  spirit  of  christian  simplicity  had,  in  his  follow- 
ing works,  retrenched  the  superfluous  ornaments  of  his 
style  ;  and  reduced  it  within  the  bounds  of  a  grave  and 
modest  eloquence.     This,  says  St.  Austin,  is  the  ristin- 

road.  True  greatness  is  serious  ;  trifling  is  beneath  its  dignity.  We  are  more 
indebted  to  the  regular,  sober,  constant  course  of  the  sun,  than  to  the  glare  of 
the  comet ;  the  one  indeed  occupies  our  papers,  but  the  other  enriches  our  fields 
and  gardens  ;  we  gaze  at  the  strangeness  of  the  one,  but  we  live  by  the  influ- 
of  the  other.     Jay. 

*  Locus  enim  cum  die  convenit,  et  mulcendis  sensibus,  ac  fovendis,  ad  lenes 
auras  blaodientis  autumni  hortorum  facies  amcena  consentit.  Hie  jucundum 
sermonibus  diem  ducere,  et  studentibus  fabulis  in  divina  prrecepta  conscientiam 
pectoris  erudirc.  Ac  ne  colloquium  nostrum  arbiter  profanus  impediat,  aut  cla- 
mor intemperans  familiar  strepentis  obtundat,  petamu3  hanc  sedem.  Dant  seces- 
sum  vicina  secreta,  ubi  dum  erratici  palmitum  lapsus  nexibus  pendulis  per  arun- 
dines  bajulus  repunt,  vileam  porticum  frondea  tecta  fecerunt;  bene  hie  studia  ia 
aures  damus  ;  et  dum  in  arbores,  et  in  vites  quas  videmus,  oblectante  prospectu, 
oculos  arweoamua,  animum  simul  et  auditus  instruit,  et  pascit  obtutus. 

C-iipr.  Ad  Donnt,  EpisL 

22 


170  DIALOGUES  CONCERNING  ELOQUENCE. 

guishing  character  of  all  the  Letters  which  St.  Cyprian 
wrote  afterwards  ;  which  we  may  safely  admire  and 
imitate,  as  being  written  according  to  the  severest  rules 
of  religion  ;  though  we  cannot  hope  to  come  up  to  them 
without  a  great  application.  In  fine  ;  though  his  letter 
to  Donatus,  even  in  St.  Austin's  opinion,  be  too  elabo- 
rately adorned ;  it  deserves,  however,  to  be  called  elo- 
quent. For,  notwithstanding  its  many  rhetorical  embel- 
lishments, we  cannot  but  perceive  that  a  great  part  of 
the  epistle  is  very  serious  and  lively  ;  and  most  proper 
to  give  Donatus  a  noble  idea  of  Christianity.  In  those 
passages  where  he  is  very  earnest,  he  neglects  all  turns 
of  wit,  and  falls  into  a  sublime  and  vehement  strain. 

B.  But  what  do  you  think  of  St.  Austin  ?  Is  he  not 
the  most  jingling  quibbler  that  ever  wrote  ?*  Will  you 
defend  him  ? 

A.  No;  I  cannot  vindicate  him  in  that.  It  was  the 
reigning  fault  of  his  time  ;  to  which  his  quick,  lively 
fancy  naturally  inclined  him.  This  shows  that  he  was 
not  a  perfect  orator.  But  notwithstanding  this  defect, 
he  httd  a  great  talent  for  persuasion.     He  reasoned  gen- 

*  Misi  nuncios  meos  omnes  et  sensus  interiores,  ut  quaererem  te,  et  non  inve- 
ai,  quia  male  quaerebam.  Video  enim,  lux  mea,  Deus  qui  illuminasti  me,  quia 
te  per  illos  quaerebam  quia  tu  es  intus,  et  tamen  ipsi  ubi  intraveris,  nescive- 
runt — et  tamen  cum  Deum  meum  quaero,  quasro  nihilominus  quandara  lucem, 
quam  non  capit  oculus ;  quandam  vocem  super  omnem  vocem,  quam  non  capit 
auris ;  quendam  odorem  super  omnem  odorem,  quern  non  capit  naris  ;  quendara 
dulcorem  superomnem  dulcorem,  quern  non  capit  gestus  ;  quendam  amplexum 
super  omnem  amplexum,  quern  non  capit  tactus.  Ista  lux  quidem  fulget  ubi 
locus  non  capit ;  ista  vox  sonat,  ubi  spiritus  non  rapit ;  odor  isle  redolet,  ubi 
flatus,  non  spargit ;  sapor  iste  3apit  ubi  non  estedacitas  ;  amplexus  iste  tangitur, 
ubi  non  divellitur.     Aug.  Solil.  i.  31. 

O  dies  prasclara  etpulchra,  nesciens  vesperum,  non  habeas  occasum — ubi  non 
erit  hostis  impugnans,  neque  ulla  illecebra,  sed  suinma  et  cerla  securitas,  secu- 
ra  trauquillitas,  et  tranquilla  jocundifas,  jocunda  felicitas,  frclix  a;ternitas,  aeter? 
na  beatitudo,  et  beata  Triuitas,  et  Tiinitatis  unitas,  et  unitatis  Deitas,  et  Dei- 
tatis  beata  vitio,  quae  est  gaudiura  Domini  Dei  tui.        Aug.  Solil.  }.  35. 


DIALOGUES  CONCERNING  ELOQUENCE.  171 

erally  with  great  force  ;  and  he  is  full  of  noble  notions. 
He  knew  the  heart  of  man  entirely  well,  and  was  so 
polite,  that  he  carefully  observed  the  strictest  decency 
in  all  his  discourses.  In  short  he  expressed  himself  al- 
most always  in  a  pathetic,  gentle,  insinuating  manner. 
Now  ought  not  the  fault  we  observe  in  so  great  a  man 
to  be  forgiven? 

C.  I  must  own  there  is  one  thing  in  him  that  I  never 
observed  in  any  other  writer :  I  mean,  that  he  has  a 
moving  way,  even  when  he  quibbles.  None  of  his 
works  are  more  full  of  jingling  turns,  than  his  confessions, 
and  soliloquies  ;  and  yet  we  must  own  they  are  tender,* 
and  apt  to  affect  the  reader. 

A.  It  is  because  he  checks  the  turns  of  his  fancy  as 
much  as  he  can  by  the  ingenuous  simplicity  of  his  pious, 
affecting  sentiments.  All  his  works  plainly  show  his 
love  of  God.  He  was  not  only  conscious  of  it  ;  but  knew 
well  how  to  express  to  others  the  strong  sense  he  had 
of  it.  Now  this  tender,  affecting  way,  is  a  part  of  elo- 
quence. But  we  see  besides  that  St.  Austin  knew  ex- 
actly all  the  essential  rules  of  it.  He  tells  ust  that  a 
persuasive  discourse  must  be  simple  and  natural ;  that 
art  must  not  appear  in  it ;  and  that  if  it  be  too  fine  and 
elaborate,  it  puts  the   hearers  upon   their  guard.J     To 

*  Quemadmoduni  desiderat  cervus  ad  fontes  aquarum,  ita  desiderat  anima 
mea  ad  te,  Deu9.  Sitivit  anima  mea  ad  te  Deum,  fontem  vivum  ;  quando  ve- 
niam  et  apparebo  ante  faciem  tuam  ?  O  fons  vitre,  vena  aquarum  viventium  ; 
quando  veniam  ad  aquas  dulcedinis  tux  de  terra  deserta,  invia  et  inaquosa  ;  ut 
videam  virtutem  tuam,  et  gloriam  tuam,  et  saliem  ex  aquis  misericordiae  tua; 
sitim  meam  ?  sitio,  Dcmine,  fons  vitae  es,  salia  me.  Sitio,  Domine,  sitio  te 
Deum  vivum  ;  O  quando  veniam  et  apparebo,  Domine,  ante  faciem  tuam  ? 

Aug.  Solil.  cap.  xxxv. 
i  De  doct.  Chr.  1,  2. 

\  "There  is  a  false  eloquence,  in  being  ambitious  to  say  every  thing  with 
spirit,  and  turn  all  things  with  delicacy. — If  you  would  attain  to  true  eloquence, 
you  must  first  lay  aside  the  passion  for  appearing  eloquent.  So  long  as  you  have 
vain,  ambitious  view3,  you  wiil  never  preach  well,  and  you  will  never  become 
truly  eloquent."         OslcrvaWs  Led.  iv. 


112  DIALOGUES  CONCERNING  ELOQUENCE. 

/Ins  purpose  lie  applies  these  words;  which  you  cannot 
but  remember,  'qui  sophistice  loquitur  odibilis  est.'  He 
talks  likewise  very  judiciously  of  the  mixing  different 
kinds  of  style  in  a  discourse ;  of  ranging  the  sev- 
eral parts  of  it  in  such  a  manner  as  to  make  it  in- 
crease gradually  in  strength  and  evidence;  of  the  neces- 
sity of  being  plain  and  familiar,  even  as  to  the  tones  of 
the  voice,  and  our  actions  in  particular  passages  ;  though 
every  thing  we  say  should  still  have  a  dignity  when  we 
preach  religion.  In  fine,  he  likewise  shows  the  way  to 
awaken  and  move  people.  These  arc  St.  Austin's  no- 
tions of  eloquence.  But  if  you  wrould  see  with  how 
much  art  he  actually  influenced  people's  minds,  and  with 
what  address  he  moved  their  passions,  according  to  the 
true  design  of  eloquence  ;  you  must  read  the  account  he 
gives  oi  a  discourse  he  made  to  the  people  of  Csesarea, 
in  Mauritania,  in  order  to  abolish  a  barharous  practice. 
It  seems  there  prevailed  among  them  an  ancient  custom, 
which  they  had  carried  to  a  monstrous  pitch  of  cru- 
elty. His  business  therefore  was  to  draw  off  the  peo- 
ple from  a  spectacle  that  delighted  them  extremely. 
Judge  now  what  a  difficult  enterprise  this  was.  However, 
he  tells  us  that  after  he  had  talked  to  them  for  some 
time,  they  spake  aloud  and  applauded  him. 

But  he  concluded  that  his  discourse  had  not  persuaded 
them,  seeing  they  amused  themselves  in  commending 
him.  He  thought  he  had  done  nothing  while  he  only 
raised  delight  and  admiration  in  his  hearers ;  nor  did  he 
begin  to  hope  for  any  good  effect  from  his  discourse,  till 
he  saw  them  weep.  ';  In  effect,"  says  he,  "  the  people 
were  at  length  prevailed  on  to  give  up  this  delightful 
spectacle  ;  nor  has  it  been  renewed  these  eight  years." 
Js  not  St.  Austin  then  a  true  orator?  Have  we  any 
preachers  that  are  able  to  talk  so  powerfully  now  ?   As 


DIALOGUES  CONCERNING  ELOQUENCE.  173 

for  St.  Jerom,  he  has  some  faults  in  his  style  :  but  his 
expressions  are  manly  and  great.      He    is   not   regular  ; 
but  he  is  far  more  eloquent  than  most  of  those  who  val- 
ue themselves  upon   their   oratory.     We   should  judge 
like  mere  grammarians  if  we   examined  only  the   style 
and  language  of  the  fathers.     You  know  there  is  a  great, 
diiference  between  eloquence,   and   what   we   call    ele- 
gance, or  purity,  of  style.     St.  Ambrose  likewise  fell  in- 
to the  fashionable  defects  of  his    time  ;     and   gives  his 
discourse  such  ornaments  as  were  then  in  vogue.     Per- 
haps these  great  men,  (who  had  higher  views  than  the 
common  rules  of  rhetoric,)  conformed  themselves  to  the 
prevailing  taste  of  the  age  they  lived  in,  that  they  might 
the  better  insinuate  the  truths  of  religion  upon  people's 
minds,  by  engaging  them  to  hear  the  word  of  God  with 
pleasure.     But  notwithstanding  the  puns  and  quibbles 
that  St.  Ambrose  sometimes  uses,  we  see  that  he  wrote 
to  Theodosius  with  an  inimitable  force  and  persuasion. 
How  much  tenderness  does  he  express  when  he  speaks 
of  the  death  of  his  brother  Satyrus  ?     In  the  Roman 
breviary  we  have  a   discourse  of  his,   concerning  John 
the  Baptist's  head,  which,  he  says,  Herod  respected  and 
dreaded,  even  after  his  death.     If  you  observe  that  dis- 
course, you  will  find  the   end   of  it  very  sublime.     St. 
Leo's  style  is  swelling,  but  truly  noble.     Pope  Gregory 
lived  still  in  a  worse   age  :    and  yet   he   wrote   several 
things  with  much  strength  and   dignity.     We    ought  to 
distinguish  those  failings  into  which   the   degeneracy  of 
arts  and  learning  led  these  great  men,  in  common  with 
other  writers  of  their  several  ages  ;     and  at   the  same 
time  observe  what  their  genius  and  sentiments  furnish- 
ed them  with,  to  persuade  their  hearers. 

C.  But  do  you  think  then  that  the  taste  of  eloquence 


1 74  DIALOGUES  CONCERNING  ELOQUENCE. 

was  quite  lost  in  those  ages  that  were  so  happy  for  re- 
ligion? 

A.  Yes  :  within  a  little  time  after  the  reign  of  Au- 
gustus, eloquence,  and  the  Latin  tongue  began  to  de- 
cline apace.  The  fathers  did  not  live  till  after  this  cor- 
ruption; so  that  we  must  not  look  on  them  as  complete 
models.  We  must  even  acknowledge  that  most  of  the 
sermons  they  have  left  us  are  composed  with  less  skill 
and  force,  than  their  other  works.  When  I  showed  you 
from  the  testimony  of  the  fathers  that  the  scripture  is 
eloquent ;  (which  you  seemed  to  believe  upon  their 
credit ;)  I  knew  very  well  that  the  oratory  of  these 
witnesses,  is  much  inferior  to  that  of  sacred  writino-s 
themselves.  But  there  are  some  persons  of  such  a  de- 
praved taste,  that  they  cannot  relish  the  beauties  of 
Isaiah  ;  and  yet  they  will  admire  Chrysclogus ;  in  whom, 
(notwithstanding  his  fine  name,)  there  is  little  to  be 
found  besides  abundance  of  evangelical  piety  couched 
under  numberless  quibbles,  and  low  witticisms.  In  the 
east,  the  just  way  of  speaking  and  writing  was  better 
preserved ;  and  the  Greek  tongue  continued  for  some 
time,  almost  in  its  ancient  purity.  St.  Chrysostom  spake 
it  very  well.  His  style,  you  know,  is  copious  ;  but  he 
did  not  study  false  ornaments.  All  his  discourse  tends 
to  persuasion  ;  he  placed  every  thing  with  judgment ; 
and  was  well  acquainted  with  the  holy  scripture,  and 
the  manners  of  men.  He  entered  into  their  hearts ;  and 
rendered  things  familiarly  sensible  to  them.  He  had 
sublime  and  solid  notions;  and  is  sometimes  very  affect- 
ing.   Upon  the  whole,  we  must  own  he  is  a  great  orator.* 

*  What  are  you  doing,  wicked  wretch  ?  You  require  an  oath  on  the  holy 
Inhle;  and  you  sacrifice  cruelly  your  brother  on  the  same  altar  where  Jesus 
'  ijrist,  who  sacrificed  himself  for  you,  lies  ?  Thieves  assassinate,  but  then  they 
do  it  in  secret  ;  but  you,  in  presence  of  the  church,  our  common  parent,  murder 


DIALOGUES  CONCERNING  ELOQUENCE.  1*75 

St.  Gregory  Nazianzen  is  more  concise,  and  more  poetic- 
al ;  but  not  quite  so  persuasive.  And  yet  he  has  sever- 
al moving  passages ;  particularly  in  his  funeral  oration 
upon  his  brother  St.  Basil ;  and  in  his  last  discourse  at 
taking  leave  of  Constantinople.  St.  Basil  is  grave,  sen- 
tentious, and  rigid,  even  in  his  style.  He  had  meditat- 
ed profoundly  on  all  the  truths  of  the  gospel ;  he  knew 
exactly  all  the  disorders  and  weaknesses  of  human  nature; 
and  he  had  a  great  sagacity  in  the  conduct  of  souls. 
There  is  nothing  more  eloquent  than  his  epistle  to  a  vir- 
gin that  had  fallen  ;  in  my  opinion  it  is  a  masterpiece. 
But  now  if  a  preacher  should  not  have  formed  his  taste 
in  these  matters  before  he  studies  the  fathers,  he  will 
be  in  danger  of  copying  the  most  unaccurate  parts  of 
their  works;  and  may  perhaps  imitate  their  chief  defects 
in  the  sermons  he  composes. 

one  of  her  children,  in  which  you  are  more  wicked  than  Cain  ;  for  he  concealed 
his  guilt  in  the  desert,  and  only  deprived  his  brother  of  a  transitory  life  ;  but 
yon  plunge  your  neighbour  into  everlasting  death,  and  that  in  the  midst  of  the 
temple,  and  before  the  face  of  the  Creator  !  Was  then  the  Lord's  house  built 
for  swearing,  and  not  for  prayer  ?  Is  the  sacred  altar  to  occasion  the  commit- 
ting of  crimes,  instead  of  expiating  them?  But  if  every  other  religious  senti- 
ment is  extinguished  in  you,  revere,  at  least,  the  holy  book,  with  which  you 
present  your  brother  to  swear  upon.  Open  the  holy  gospel,  on  which  you  are 
going  to  make  him  swear,  and  upon  hearing  what  Christ  Jesus  say3  of  swearing, 
tremble  and  withdraw.  And  what  does  Christ  say  there  ?  "  It  has  been  said 
by  them  of  old  time,  thou  shalt  not  forswear  thyself.  .  .  .  But  I  say  unto  you, 
swear  not  at  all."  How!  you  make  people  swear  on  that  very  book  which 
forbids  the  taking  of  oaths!  Impious  procedure  !  Horrid  sacrilege  !  This  is 
making  the  legislator,  who  condemns  murder,  an  accomplice  in  the  guilt  of  it. 
1  shed  fewer  tears  when  I  hear  that  a  person  has  been  murdered  on  the  high- 
way, than  when  I  see  a  man  go  up  to  the  altar,  lay  his  hand  on  the  holy  book  of 
the  gospels,  and  take  his  oath  aloud.  On  this  occasion,  it  is  impossible  for  me 
to  keep  from  changing  colour,  from  trembling,  and  shivering,  both  for  him  who 
administers,  and  for  lum  who  takes  the  oath.  Miserable  wretch  !  to  secure  to 
thyself  a  doubtful  sum  of  monejr,  thou  losest  thy  soul !  Can  the  benefit  thou 
reapest,  be  put  in  competition  with  thine  and  thy  brother's  loss  ?  If  thouknow- 
est,  that  he  from  whom  thou  exactest  an  oath  is  a  good  man,  why  then  art  thou 
not  contented  with  his  word?  But  if  he  is  not,  why  dost  thou  force  him  to  for- 
swear himself?     Chrysostom  against  oaths,     llomil.  xv.  ad  Pop.  Jlntioch. 


176  DIALOGUES  CONCERNING  ELOQUENCE. 

C.  But  how  long  continued  this  false  eloquence  which 
succeeded  the  true  kind  ? 

A.  Till  now. 

C.  What  do  you  mean?   Till  now? 

A.  Yes,  till  now :  for  we  have  not  yet  corrected  our 
taste  of  eloquence,  so  much  as  we  imagine.  You  will 
soon  perceive  the  reason  of  it.  The  barbarous  nations 
that  overran  the  Roman  empire,  did  spread  ignorance 
and  a  bad  taste  every  where.  Now  we  descended  from 
them.  And  though  learning  began  to  revive  in  the  fif- 
teenth century  ;  it  recovered  then  but  slowly.  It  was 
with  great  difficulty  that  we  were  brought  by  degrees 
to  have  any  relish  of  a  right  manner  :  and  even  now, 
how  many  are  there  who  have  no  notion  of  it  ?  How- 
ever, we  ought  to  show  a  due  respect  not  only  to  the 
fathers  but  to  other  pious  authors,  who  wrote  during  this 
long  interval  of  ignorance.  From  them  we  learn  the 
traditions  of  their  time,  and  several  other  useful  instruc- 
tions. I  am  quite  ashamed  of  giving  my  judgment  so 
freely  on  this  point  :  but,  gentlemen,  ye  desired  me. 
And  I  shall  be  very  ready  to  own  my  mistakes  if  any 
one  will  undeceive  me.  But  it  is  time  to  put  an  end  to 
this  conversation. 

C.  We  cannot  part  with  you  till  you  give  us  your 
opinion  about  the  manner  of  choosing  a  text. 

Jl.  You  know  very  well  that  the  use  of  texts  arose 
from  the  ancient  custom  that  preachers  observed,  in  not. 
delivering  their  own  reflections  to  the  people ;  but  only 
explaining  the  words  of  the  sacred  text.  However  by 
degrees  they  came  to  leave  off  this  way  of  expounding 
the  whole  words  of  the  gospel  that  was  appointed  for 
the  day  ;  and  discoursed  only  upon  one  part  of  it,  which 
they  called  the  text  of  the  sermon.     Now  if  a  preacher 


DIALOGUES  CONCERNING  ELOQ,UEN<  177 

does  not  make  an  exact  explication  of  the  whole  gospel, 
or  epistle,  he  ought  at  least  to  choose  those  words  that 
are  most  important ;  and  best  suited  to  the  wants  and 
capacities  of  the  people.  He  ought  to  explain  them 
well  ;  and  to  give  a  right  notion  of  what  is  meant  by  a 
single  word,  it  is  oft  times  necessary  to  expound  many 
others  in  the  context.  But  there  should  be  nothing  re- 
fined or  far  fetched  in  such  instructions.  It  must  look 
very  strange  and  awkward  in  a  preacher  to  set  up  for 
wit  and  delicacv  of  invention,  when  he  ous;ht  to  sneak 
with  the  utmost  seriousness  and  gravity  ;  out  of  regard 
to  the  authority  of  the  Holy  Spirit,  whose  words  he  bor- 
rows. 

C.  I  must  confess  I  always  disliked  a  forced  text. 
Have  you  not  observed  that  a  preacher  draws  from  a  text, 
whatever  sermon  he  pleases  ?  He  insensibly  warps  and 
bends  his  subject  to  make  the  text  fit  the  sermon  that 
he  has  occasion  to  preach.  This  is  frequently  done  in 
the  time  of  Lent.     I  cannot  approve  of  it. 

B.  Before  we  conclude,  I  must  beg  of  you  to  satisfy 
me  as  to  one  point  that  still  puzzles  me,  and  after  that 
we  will  let  you  go. 

A.  Come,  then  ;  let  us  hear  what  it  is.  I  have  a 
great  mind  to  satisfy  you  if  I  can.  For  I  heartily  wish 
you  would  employ  your  parts  in  making  plain  and  per- 
suasive sermons. 

B.  You  would  have  a  preacher  explain  the  holy 
scriptures  with  connexion,  according  to  the  obvious  sense 
of  them. 

A.  Yes ;  that  would  be  an  excellent  method. 

B.  Whence  then  did  it  proceed  that  the  fathers  in- 
terpreted the  scripture  quite  otherwise  ?  They  usually 
give  a  spiritual,  and  allegorical  meaning  to  the  sacred 

23 


1  78  DIALOGUES  CONCERNING  ELOQUENCE. 

text  Read  St.  Austin,  St.  Ambrose,  St.  Jcrom,  Origen, 
and  others  of  the  fathers  :  they  find  mysteries  every 
where,  and  seldom  regard  the  letter  of  the  scripture.* 

A.  The  Jews  that  lived  in  our  Saviours  days  abound- 
ed  in  these   mysterious   allegorical  interpretations.      It 
seems  that  the  Therapeuta?  who  lived  chiefly  at  Alexan- 
dria, (and  whom  Philo  reckoned  to  be  philosophical  Jews, 
though   Eusebius   supposes  they   were  primitive   Chris- 
tians,) were  extremely   addicted  to  these  mystical  inter- 
pretations.    And  indeed  it  was  in  the  city  of  Alexandria 
that  allegories  began  to  appear  with  credit  among  Chris- 
tians.   Origen  was  the  first  of  the  fathers  who  forsook  the 
literal  sense  of  scripture.    You  know  what  disturbance  he 
occasioned  in  the    church.      Piety  itself  seemed  to  re- 
commend these  allegorical  interpretations.      And  besides 
there  is  something  in  them  very  agreeable,  ingenious,  and 
edifying.     Most  of  the  fathers,  to  gratify  the  humour  of 
the  people  (and  probably  their  own  too)  made  great  use 
of  them.     But  they  kept  faithfully  to  the  literal,  and  the 
prophetical  sense  (which  in  its  kind  is  literal  too)  in  all 
points  where  they  had  occasion  to  show  the  foundations 
of  the  christian  doctrine.     When  the  people  were  fully 
instructed  in  every  thing  they  could  learn  from  the  letter 
of  scripture;  the  fathers  gave  them  those  mystical  inter- 
pretations to  edify  and  comfort  them.    These  explications 
were  exactly  adapted  to  the  relish  of  the  eastern  people, 
among  whom  they  first  arose :  for,  they  are  naturally  fond 
of  mysterious  and  allegorical  language.     They  were  the 
more  delighted  with  this  variety  of  interpretations,   be- 
cause  of  the    frequent  preaching,  and  almost  constant 
reading  of  scripture,  which  was  used  in  the  church.  But 

*  See  note  A.  at  the  end  of  the  extract  from  Fenelon's  Letter  to  the  French 
Academy. 


DIALOGUES  CONCERNING  ELOQUENCE.  179 

among  us  the  people  are  far  less  instructed  ;  we  must 
do  what  is  most  necessary ;  and  begin  with  the  literal 
sense  ;  without  despising  the  pious  explications  that  the 
fathers  gave.  We  must  take  care  of  providing  our  dai- 
ly bread  ;  before  we  seek  after  delicacies.  In  interpret- 
ing scripture  we  cannot  do  better  that  to  imitate  the  so- 
lidity of  St.  Chrysostom.  Most  of  our  modern  preach- 
ers do  not  study  allegorical  meanings,  because  they  have 
sufficiently  explained  the  literal  sense  ;  but  they  forsake 
it,  because  they  do  not  perceive  its  grandeur  ;  and  reck- 
on it  dry  and  barren  in  comparison  of  their  way  of  preach- 
ing. But  we  have  all  the  truths  and  duties  of  religion 
m  the  letter  of  the  scripture,  delivered  not  only  with  au- 
thority, and  a  singular  beauty,  but  with  an  inexhaustible 
variety  ;  so  that  without  having  recourse  to  mystical  in- 
terpretations, a  preacher  may  always  have  a  great  num- 
ber of  new  and  noble  things  to  say.  It  is  a  deplorable 
thing  to  see  how  much  this  sacred  treasure  is  neglected 
even  by  those  who  have  it  always  in  their  hands.  If  the 
clergy  applied  themselves  to  the  ancient  way  of  making 
homilies,  we  should  then  have  two  different  sorts  of 
preachers.  They  who  have  no  vivacity,  or  a  poetical 
genius,  would  explain  the  scriptures  clearly,  without  im- 
itating its  lively,  noble  manner  ;  and  if  they  expounded 
the  word  of  God  judiciously,  and  supported  their  doc- 
trine by  an  exemplary  life,  they  would  be  very  good 
preachers.  They  would  have  what  St.  Ambrose  requires, 
a  chaste,  simple,  clear  style,  full  of  weight  and  gravity ; 
without  affecting  elegance,  or  despising  the  smoothness 
and  graces  of  language.  The  other  sort,  having  a  poet- 
ical turn  of  mind  would  explain  the  scripture  in  its  own 
style  and  figures  ;  and  by  that  means  become  accomplish- 
ed preachers.     One  sort  would  instruct  people  with  clear 


180  DIALOGUES  CONCERNING   ELOQUENCE. 

ness,  force,  and  dignity  ;  and  the  other  would  add  to  this 
powerful  instruction,  the  sublimity,  the  enthusiasm,*  and 
vehemence  of  scripture  ;  so  that  it  would  (if  J  may  so 
say)  be  entire,  and  living  in  them,  as  much  as  it  can  be 
in  men  who  are  not  miraculously  inspired  from  above. 

B.  Oh,  Sir  ;  I  had  almost  forgot  an  important  arti- 
cle. Have  a  moment's  patience,  I  beseech  you;  a  few 
words  will  satisfy  me. 

A.  What  now  ?    Have  you  any  body  else  to  censure? 

B.  Yes ;  the  panegyrists.  Do  you  think  that  when 
they  praise  a  saint,  they  ought  so  to  give  his  character, 
as  to  reduce  all  his  actions  and  all  his  virtues  to  one 
point  ? 

A.  That  shows  the    orator's   invention  and  refined 

sense. 

B.  I  understand  you.  It  seems  you  do  not  like  that 
method. 


*  Inspiration  may  be  justly  called  divine  enthusiasm — for  inspiration  is  a  real 
feeling  of  the  divine  presence  ;  and  enthusiasm  a  false  one.  Characteristics,  Vol. 
i.p.  53. 

This  is  what  our  author  advances,  when  in  behalf  of  ciithusiasm  he  quotes 
its  formal  enemies,  and  shows  that  they  are  as  capable  of  it  as  its  greatest  con- 
fessors and  martyrs.  So  far  is  he  from  degrading  enthusiasm,  or  disclaiming  it 
in  himself,  that  he  looks  upon  this  passion,  simply  considered,  as  the  most  na- 
tural ;  and  its  object,  the  justest  in  the  world.  Even  virtue  itself  he  takes  to  be 
no  other  than  a  noble  enthusiasm,  justly  directed  and  regulated  by  that  high 
standard  which  he  supposes  in  the  nature  of  things — nor  is  thorough  honesty,  in 
his  hypothesis,  any  other  than  this  zeal,  or  passion,  moving  strongly  upon  the 
species,  or  view  of  the  decorum  and  sublime  of  actions.  Others  may  pursue 
different  forms,  and  fix  their  eye  on  different  species,  (as  all  men  do  on  one  or 
other  ;)  the  real  honest  man,  however  plain  or  simple  he  appears,  has  that  high- 
est species  [the  honeslum,  pulchrum,  to  kccXov  Trgtzrov]  honesty  itself  in  view  ; 
and,  instead  of  outward  forms  or  symmetries,  is  struck  with  that  of  inward 
character,  the  harmony,  and  numbers  of  the  heart,  and  beauty  of  the  affections, 
which  form  the  manners,  and  conduct  of  a  truly  social  life — upon  the  whole 
therefore,  according  to  our  author,  enthusiasm  is  in  itself,  a  very  natural,  honest 
passion,  and  has  properly  nothing  for  its  object  but  what  is  good  and  honest. 

Char.  Vol.  iii.   Miscel.  2.  eh.  1 , 


DIALOGUES  CONCERNING  ELOQUENCE.  181 

A.  I  think  it  wrong  in  most  cases.  He  must  put  a 
force  upon  things,  who  reduces  them  all  to  a  single  point. 
There  arc  many  actions  of  one's  life  that  flow  from  divers 
principles,  and  plainly  show  that  he  possessed  very  dif- 
ferent qualities.  The  way  of  referring  all  the  steps  of 
a  man's  conduct  to  one  cause,  is  but  a  scholastic  subtilty, 
which  shows  that  the  orator  is  far  from  knowing  human 
nature.  The  true  way  to  draw  a  just  character,  is  to 
paint  the  whole  man,  and  to  set  him  before  the  hearer's 
eyes,  speaking  and  acting.  In  describing  the  course  of 
his  life,  the  preacher  should  chiefly  point  out  those  pas- 
sages wherein  either  his  natural  temper,  or  his  piety  best, 
appeared.  But  there  should  always  be  something  left 
to  the  hearer's  own  observation.  The  best  way  of  prais- 
ing holy  persons  is  to  recount  their  laudable  actions. 
This  gives  a  body  and  force  to  a  panegyric  :  this  is  what 
instructs  people  ;  and  makes  an  impression  upon  their 
minds.  But  it  frequently  happens  that  they  return  home 
without  knowing  any  thing  of  a  person's  life,  about  whom 
they  have  heard  an  hour's  discourse :  or  at  least  they 
have  heard  many  remarks  upon  a  few  separate  facts, 
related  without  any  connexion.  On  the  contrary  a  preach- 
er ought  to  paint  a  person  to  the  life  ;  and  show  what 
he  was  in  every  period,  in  every  condition,  and  in  the 
most  remarkable  junctures  of  his  life.  This  could  not 
hinder  one  from  forming  a  character  of  him:  nay,  it  might 
be  better  collected  from  his  actions,  and  his  words,  than 
from  general  thoughts,  and  imaginary  design:-. 

B.  You  would  choose  then  to  give  the  history  of  a 
holy  person's  life,  and  not  make  a  panegyric. 

A.  No  ;  you  mistake  me.  I  would  not  make  a  sim- 
ple narration.  I  should  think  it  enough  to  give  a  cohe- 
rent view  of  the  chief  facts  in  a  concise,  lively,  close,  pa- 


182  DIALOGUES  CONCERNING  ELOQUENCE. 

thetic  manner.  Every  thine;  should  help  to  give  a  just 
idea  of  the  holy  person  I  praised  ;  and  at  the  same  time 
to  give  proper  instruction  to  the  hearers.  To  this  I 
would  add  such  moral  reflections,  as  I  should  think  most 
suitable.  Now  do  not  you  think  that  such  a  discourse  as 
this  would  have  a  noble  and  amiable  simplicity?  Do  not 
you  believe  that  the  lives  of  holy  people  would  be  bet- 
ter understood  this  way,  and  an  audience  be  more  edified 
than  they  generally  are  ?  Do  you  not  think  that  accord- 
ing to  the  rules  of  eloquence  we  laid  doAvn,  such  a  dis- 
course would  even  be  more  eloquent  than  those  over- 
strained panegyrics  that  are  commonly  made  ? 

B.  I  am  of  opinion  that  such  sermons  as  you  speak 
of  would  be  as  instructive,  as  affecting,  and  as  agreeable 
as  any  other.  I  am  now  satisfied,  Sir ;  it  is  time  to  re- 
lease you.  I  hope  the  pains  you  have  taken  with  me 
will  not  be  lost  ;  for  I  have  resolved  to  part  with  all  my 
modern  collections,  and  Italian  wits  ;  and  in  a  serious 
manner  to  study  the  whole  connexion  and  principles  of 
religion ;  by  tracing  them  back  to  their  source. 

C.  Farewell,  Sir  ;  the  best  acknowledgment  I  can 
make,  is  to  assure  you  that  I  will  have  a  great  regard  to 
what  you  have  said. 

A.  Gentlemen,  good  night.  I  will  leave  you  with 
these  words  of  St.  Jerom  to  Nepotian  :  '  when  you  teach 
in  the  church,  do  not  endeavour  to  drawT  applause,  but 
rather  sighs  and  groans  from  the  people  ;  let  their  tears 
praise  you.*  The  discourses  of  a  clergyman  should  be 
full  of  the  holy  scripture.  Be  not  a  declaimer,  but  a  true 
teacher  of  the  mysteries  of  God.' 

*  "  When  you  observe  a  hearer  in  silence,  not  uttering  a  word,  but  sorrowful, 
dejected,  thoughtful,  and  in   this  condition  returning  straight  home,  and  by  his 
conduct,  displaying  the  fruits  of  preaching;  you  ought  to  make  more  account  of 
inch  a  one,  than  of  him  who  crowns  the  preacher  with  praise  and  applause  ' 
O'/rrrtW1*  Lect,  vi. 


EXTRACT 


FROM 


THE  LETTER  OF  M.  FENELON 

TO  THE  FRENCH  ACADEMY. 

.Rhetoric  has  no  such  influence  among  us,  as  it  had 
among  the  ancients.  Public  assemblies  meet  only  for 
shows  and  ceremonies.  We  have  scarce  any  remains 
of  a  powerful  eloquence,  either  of  our  old  parliaments, 
or  our  general  states,  or  our  assemblies  of  chief  persons. 
Every  thing  is  determined  secretly  in  cabinet-councils, 
or  in  some  particular  negociation;  so  that  our  people 
have  no  encouragement  to  use  such  application  as  the 
Greeks  did,  to  raise  themselves  by  the  art  of  persuasion. 
The  public  use  of  eloquence  is  now  almost  confined  to 
the  pulpit  and  the  bar. 

The  warmth  of  our  lawyers  to  gain  a  cause  relating 
to  the  estate  of  a  private  person,  cannot  equal  the  am- 
bition which  the  Greek  orators  had  to  possess  them- 
selves of  the  supreme  authority  in  a  commonwealth.  A 
lawyer  loses  nothing  ;  nay,  he  gets  his  fee,  though  he 
loose  the  cause  he  undertook.  Is  he  young  ?  he  ap- 
plies himself  to  plead  elegantly,  that  he  may  acquire 
some  reputation,  without  having  ever  studied  either  the 
grounds  of  the  law,  or  the  great  models  of  antiquity. 
Has  he  established  his  character?  he  leaves  oil*  plead- 
ing, and  enriches  himself  by  chamber-practice.  The 
most  valuable  lawyers  are  those  who  set  facts  in  a  clear 
light;    who  recur  to  some  fixed  principle  of  law  ',    and 


184       LETTER  TO  THE  FRENCH  ACADEMY* 

answer  all  objections  according  to  it.  But  where  are 
those  who  have  the  art  of  forcing  the  assent,  and  mov- 
ing the  hearts  of  a  whole  people  ? 

Shall  I  presume  to  speak  with  the  same  freedom 
concerning  preachers;  God  knows  how  much  I  rever- 
ence the  ministers  of  his  word.  But  I  cannot  offend 
any  particular  person  among  them,  by  observing  in  gen- 
eral, that  they  are  not  all  equally  humble  and  disinterested. 
Young  men,  who  have  little  reputation,  are  too  forward 
in  preaching.  People  fancy  they  see  that  those  seek 
their  own  glory  more  than  God's  ;  and  that  they  are 
more  earnest  about  making  their  fortune,  than  for  the 
salvation  of  souls. 

They  talk  like  sparkling  orators,  rather  than  like 
ministers  of  Christ,  and  stewards  of  his  mysteries.  It 
was  not  with  this  vain  pomp  of  words  that  St.  Peter 
preached  the  crucified  Jesus,  in  those  sermons  which 
converted  so  many  thousand  people. 

Would  we  learn  the  rules  of  a  serious,  effectual  elo- 
quence from  St.  Austin?  He  follows  Cicero  in  distin- 
guishing three  different  kinds  of  speaking.  He  says  we 
must  speak  submissively,  in  a  humble,  familiar  way; 
mildly,  in  an  engaging,  soft,  insinuating  manner,  to  make 
people  love  the  truth  :  and  nobly,  that  is,  in  a  lofty, 
vehement  strain,  when  we  would  captivate  men,  and 
rescue  them  from  the  dominion  of  their  passions.  He 
adds,  that  the  only  reason  for  using  such  expressions  as 
may  please  people,  is  because  there  are  few  men  reason- 
able enough  to  relish  such  truths  in  a  discourse  as  are 
quite  dry  and  naked.  As  for  the  sublime  and  vehement 
kind,  he  would  not  have  it  florid;  "nor  embellished 
with  the  ornaments  of  speech :    but  rather   full  of  the 


LETTER  TO  THE  FRENCH  ACADEMY.  185 

most  pathetic  emotions.*  For  the  speaker,  following 
the  impulse  of  his  thoughts,  does  not  industriously  study 
the  beauties  of  elocution  ;  but  naturally  uses  such  as 
rise  from  the  subject  itself."  The  same  father  observes, 
that  a  man  who  fights  resolutely  with  a  sword,  enriched 
with  gold  and  jewels,  uses  these  arms,  (without  regard- 
ing the  value  of  them,)  because  they  are  fit  for  fighting. 
He  adds,  that  God  had  permitted  St.  Cyprian  to  use 
some  affected  ornaments  in  his  letter  to  Donatus,  that 
posterity  might  see  how  much  the  purity  of  the  Chris- 
tian doctrine  had  corrected  this  superfluous  vanity,  and 
brought  him  to  a  more  grave  and  modest  eloquence. 

But  nothing  can  be  more  affecting  than  the  two  sto- 
ries that  St.  Austin  relates  to  show  us  the  true  way  of 
preaching  with  success.  In  the  first  instance,  he  was  as 
yet  but  a  priest.  The  holy  bishop  Valerius  appointed 
him  to  preach  to  the  people  of  Hippo,  in  order  to  re- 
claim them  from  riotous  feasting  on  solemn  days.t  He 
opened  the  scriptures,  and  read  to  them  the  most  vehe- 
ment and  threatening  reproaches.  He  earnestly  be- 
sought his  hearers,  '  by  the  ignominies  and  the  sorrows, 
by  the  cross,  by  the  blood  of  Christ,  not  to  destroy  them- 
selves ;  to  pity  him  who  spake  to  them  with  so  much  af- 
fection :  and  to  show  some  regard  to  their  venerable  old 
bishop,  who,  out  of  tenderness  to  them,  had  commanded 
him  to  instruct  them  in  the  truth.  I  did  not  make  them 
weep,  (says  he,)  by  first  weeping  over  them :  but  while 
I  preached,  their  tears  prevented  mine.  I  own  that 
then  I  could  not  restrain  myself.     After  we   had  wept 

*  Ncn  tain  verborum  ornatibus  comtum  est,  quam  violentura  animi  affectibus 
• — fertur  quippe  impetu  suo,  et  elocutionis  pulchritudinem,  si  occurrerit,  vi  re- 
rum  rapit,  non  cura  decoris  assumit. — Aug.  de  Doct,  Chr.  L.  iv. 
t  Episl.  xx ix,  ad  Alyp. 

24 


(86  LETTER    TO    THE   FRENCH    ACADEMY. 

together,  I  began  to  entertain  great  hope  of  their  amend- 
ment.' On  this  occasion  he  quite  varied  from  the  dis- 
course he  had  prepared  ;  because  he  did  not  now  think 
it  suitable  to  their  penitent  disposition.  In  fine,  he  had 
the  satisfaction  of  seeing  this  people  tractable,  and  re- 
formed from  that  very  day. 

The  other  occasion,  wherein  he  powerfully  swayed 
the  minds  of  his  audience,  is  thus  related  by  himself: 
*■  we  must  not  imagine  that  a  man  has  spoken  in  a  lofty, 
sublime  manner,  when  he  receives  many  acclamations, 
and  great  applause.  These  are  sometimes  given  to  the 
lowest  turns  of  wit,  and  the  ornaments  of  the  moderate 
sort  of  eloquence.  But  the  sublime  strain  ofttimes  over- 
whelms people's  minds  with  its  vehemence  :  it  renders 
them  speechless  :  it  melts  them  into  tears.  When  I 
endeavoured  to  persuade  the  people  of  Cassarea  in  Mau- 
ritania to  abolish  a  combat  among  the  citizens,  in  which 
relations,  brothers,  fathers,  and  sons,  being  divided  into 
two  parties,  fought  publicly  for  several  days,  at  a  certain 
time  of  the  year;  and  every  man  endeavoured  to  kill 
the  person  he  attacked  :  according  to  the  utmost  of  my 
ability,  I  used  the  most  pathetic  expressions  to  extirpate 
such  a  cruel,  inveterate  custom  from  the  minds  and  man- 
ners of  this  people.  However,  I  thought  I  had  done 
nothing,  while  I  only  heard  their  acclamations.  But 
their  tears  gave  me  some  hope  :  their  applauses  showed 
that  I  had  instructed  them  ;  and  that  they  were  pleased 
with  my  discourse :  but  their  tears  declared  that  their 
minds  were  changed.  When  I  saw  them  weep,  I  be- 
lieved that  this  horrible  custom  they  had  received  from 
their  ancestors,  and  been  so  long  enslaved  to,  would  be 
abolished — it  is  now  eight  years  ago,  and  upwards,  and 
by  the  grace  of  God  they  have  been  restrained  from  at- 


LETTER  TO  THE  FRENCH  ACADEMY.         187 

tempting'  any  such  practice.'  If  St.  Austin  had  weaken- 
ed his  discourse  by  the  affected  ornaments  of  the  florid 
kind  of  rhetoric,  he  would  never  have  been  able  to  re- 
form the  people  of  Hippo  and  Caesarea. 

Demosthenes  likewise  followed  this  rule  of  true  elo- 
quence. '  O  Athenians  !  (said  he)  do  not  fancy  that 
Philip  is  like  a  deity,  assured  of  succees  in  all  his  attempts. 
Among  those  who  seem  devoted  to  his  interest,  there  are 
some  that  hate,  and  dread,  and  envy  him — but  your  neg- 
ligence and  sloth  puts  all  things  to  a  stand. — Consider,  O 
Athenians,  to  what  condition  ye  are  reduced.  This 
wicked  man  is  gone  so  far  as  to  leave  you  no  choice  be- 
tween vigilance  and  inactivity.  They  say  he  threatens 
you  ;  and  talks  arrogantly.  He  is  not  content  now  with 
what  he  has  already  conquered  :  he  forms  new  projects 
every  day  ;  and  lays  snares  for  you  on  all  sides,  while 
you  continue  still  backward  and  slothful.  When  then, 
O  Athenians  !  when  is  it  that  ye  will  do  what  ye  ought 
to  do  ?  when  will  ye  attempt  something  ?  when  will  ne- 
cessity determine  you  to  act  ?  what  must  we  think  of 
what  is  now  a-doing  ?  in  my  opinion,  no  necessity  can  be 
more  urgent  upon  a  free  people  than  what  arises  from 
the  shame  of  their  past  ill  conduct.  Will  ye  still  wan» 
der  about  in  public  places,  inquiring  after  news  ?  what 
stranger  news  can  there  be,  than  that  a  man  of  Macedon 
subdues  the  Athenians,  and  governs  all  Greece  ?  is  Phil- 
ip dead  ?  says  one  :  no,  says  another,  he  is  only  sick, 
what  avails  it,  which  he  is  ?  for  if  he  were  dead,  you 
would  soon  raise  up  another  Philip.'  Here  good  sense 
speaks  without  any  other  ornament  than  its  native  force. 
The  orator  makes  the  truth  plain  to  all  the  people  :  he 
awakens  them  :  he  spurs  them  on  to  action  :  he  shows 
them  their  impending  ruin.      Every  thing  is  spoken  for 


188         LETTER  TO  THE  FRENCH  ACADEMY . 

the  common  good;  not  a  word  to  show  ln.->  own  wit: 
there  is  no  glittering  thought :  all  tends  to  instruct,  and 
move  the  people. 

Indeed  the   Romans  began  very  late  to  follow   the 
example  of  the  Greeks,  in  improving  polite  learning. 

Graiis  ingenium,  Graiis  dedit  ore  rotundo 
Musa  loqui,  praeter  laudem  nullius  avaris. 
Romani  pueri  lengis  rationibus  asscm 
Piscunt  in  partes  centum  deducere 


Hor.  de  At.  Poel,  v.  323. 

The  Romans  were  employed  about  their  laws  and 
rights  ;  about  war,  and  husbandry,  and  commerce  :  which 
gave  Virgil  occasion  to  say, 

Excudent  alii  spirantia  mollius  aera; 

Credo  equidem  ;  vivos  ducent  de  marmorc  vultus. 

Orabunt  causas  melius  ; — 

Tu  regere  imperio  populos,  Romane,  memento  ; 
Hae  tibi  erunt  artes  ; — 

Aen.  vi.  v.  848. 

Sallust  finely  describes  the  manners  of  antient  Rome  ; 
even  while  he  owns,  that  she  neglected  literature.  '  The 
most  prudent  (says  he)  were  always  the  busiest.  No 
one  exercised  his  wit  more  than  his  body.  The  worthi- 
est persons  chose  rather  to  act  wisely,  than  to  declaim : 
and  to  have  their  brave  deeds  applauded  by  others; 
rather  than  to  bury  themselves  in  recording  their  neigh- 
bour's good  actions.' 

We  must  acknowledge,  however,  according  to  Livy's 
testimony,  that  a  strong  and  popular  eloquence  was  well 
cultivated  at  Rome  in  the  days  of  Manlius.  This  man, 
who  had  saved  the  capitol  from  the  Gauls,  tried  to  stir 
up  the  people  to  sedition,     "  How  long,"  said  he,  ^  will 


LETTER  TO  THE  FRENCH  ACADEMY.         189 

ye  be  ignorant  of  your  strength  ;  which  nature  discov- 
ers to  the  very  beasts  ?  Count  at  least  how  many  ye 
are — I  should  think  ye  would  fight  more  resolutely  for 
liberty,  than  those  men  for  dominion. — How  long  will 
ye  look  upon  me  ?  Ye  may  all  of  you  depend  on  me  to 
the  utmost,"  &c.  This  powerful  orator  persuaded  all 
the  people  to  pardon  him,  stretching  out  his  hands  to- 
wards the  capitol,  which  he  had  formerly  saved.  Nor 
could  his  death  be  obtained  of  the  multitude,  till  he  was 
carried  into  a  sacred  wood ;  whence  he  could  no  longer 
show  them  the  capitol.  "  The  Tribunes  found,"  says 
Livy,  "  that  seeing  the  people's  minds  were  so  strongly 
prepossessed  with  the  merit  of  Manlius,  it  would  be  im- 
possible to  persuade  them  he  was  really  guilty,  unless 
they  could  carry  them  out  of  the  sight  of  the  capitol, 
which  reminded  them  of  his  glorious  service.  Then  his 
crime  appeared." 

Every  one  knows  what  troubles  eloquence  occasion- 
ed among  the  Greeks.  At  Rome,  Cataline's  oratory 
brought  the  republic  to  the  brink  of  ruin.  But  that  el- 
oquence tended  only  to  persuade  people  and  to  move 
their  passions.  Wit  was  never  employed  in  it.  A  flor- 
id declaimer  could  have  had  no  influence  in  public  affairs. 

Nothing  can  be  more  artless  than  Brutus,  when  he 
writes  to  Cicero  with  such  an  air  of  superiority,  as  to 
reprove  and  silence  him.  "  You  beg  our  life  and  safety 
of  Octavius,"  says  he  ;  "  what  death  could  be  so  bad  ? 
By  this  request  you  show  that  tyranny  is  not  destroyed; 
and  that  Ave  have  only  changed  our  tyrant.  Consider  your 
own  words ;  and  deny  if  you  can,  that  such  a  petition  is  lit  to 
be  offered  to  none  but  a  kins; ;  and  from  a  slave  too.  You 
say,  that  you  ask  and  expect  only  one  favour  of  him  ;  that 


190  LETTER  TO  THE  FRENCH  ACADEMY. 

he  would  save  the  lives  of  those  citizens  who  are  es- 
teemed by  persons  of  worth,  and  by  all  the  Roman  peo- 
ple. What,  then,  unless  he  shall  graciously  please,  we 
must  not  live  !  But  it  is  better  to  die  than  to  owe  our 
lives  to  him.  No  :  I  cannot  think  the  gods  arc  such  de- 
clared enemies  to  the  safety  of  Rome,  as  to  be  willing 
that  the  life  of  any  citizens  should  be  begged  of  Octavi- 
us  ;  and  far  less  the^lives  of  those  who  are  the  deliverers 
of  the  universe.  O  Cicero  !  can  you  confess  that  he  has 
such  power  !  and  still  be  one  of  his  friends  ?  Or  if  you 
love  me,  can  you  desire  to  see  me  at  Rome,  when  I 
cannot  come  thither  without  obtaining  that  boy's  per- 
mission ?  For  what  do  you  thank  him,  if  you  think  that 
our  life  must  still  be  begged  of  him  as  a  favour  ?  Must 
we  reckon  it  a  happiness  that  he  chooses  to  have  such 
favours  asked  rather  of  him,  than  of  Antony  ? — This 
weakness  and  despair,  which  others  are  guilty  of  as  well 
as  you,  first  emboldened  Caesar  to  make  himself  king. — 
But  if  we  remembered  that  we  are  Romans,  the  am- 
bition of  these  base  men  to  usurp  the  government, 
would  not  have  been  greater  than  our  courage  in  de- 
fending it.  I  am  afraid  that  you,  who  have  been  consul, 
and  avenged  the  public  of  so  many  crimes,  have  there- 
by only  delayed  our  ruin  for  a  short  while.  How  can 
you  behold  what  you  have  done  ?"  How  weak,  inde- 
cent, and  mean,  must  this  discourse  have  appeared,  if 
it  had  been  filled  with  witticisms  and  quaint  conceits  ! 
But  now,  shall  those,  who  ought  to  speak  like  apos- 
tles, gather  up,  with  industrious  affectation,  those  flow- 
ers of  rhetoric  which  Demosthenes,  Manlius,  and  Bru- 
tus, trampled  on?  Shall  we  imagine  (hat  the  ministers 
of  the  gospel  have  less  concern  for  the  eternal  salvation 
of  souls,   than  Demosthenes  for  the  liberty  of  his  conn- 


LETTER  TO  THE  FRENCH  ACADEMY.         191 

try ;  less  zeal  to  do  good,  than  Manlius  had  ambition  to 
seduce  the  multitude  ;  or  less  resolution  than  Brutus, 
who  chose  death  rather  than  to  owe  his  life  to  a  tyrant  ? 
I  own,  that  the  ilorid  kind  of  eloquence  has  its  beau- 
ties :  but  they  are  quite  misapplyed  in  those  discourses 
that  ought  to  be  animated  with  the  noblest  passions  ;  and 
wherein  there  is  no  room  for  delicate  turns  of  wit.  The 
florid  sort  of  rhetoric  can  never  come  up  to  the  true  sub- 
lime. What  would  the  antients  have  said  of  a  tragedy, 
wherein  Hecuba  laments  her  misfortunes  with  points  of 
wit.  True  grief  does  not  talk  thus.  Or  what  could  we 
think  of  a  preacher  who  should,  in  the  most  affected  jin- 
gle of  words,  show  sinners  the  divine  judgment  hanging 
over  their  head,  and  hell  open  under  their  feet  ?  there 
is  a  decency  to  be  observed  in  our  language,  as  in  our 
clothes.*  A  disconsolate  widow  does  not  mourn  in  frin- 
ges, ribbons,  and  embroidery.  And  an  apostolical  minis- 
ter ought  not  to  preach  the  word  of  God  in  a  pompous 
style,  full  of  affected  ornaments.  The  Pagans  would  not 
have  endured  to  see  even  a  comedy  so  ill  acted. 

Ut  ridentibus  arrident,  ita  flentibus  adflent 
Humani  vultu?.     Si  vis  me  flere,  dolendum  est 
Primum  ipsi  tibi  ;  tunc  tua  me  infortunia  laedent, 
Telephe,  vel  Peleu  ;  male  si  mandata  loqueris, 
Aut  dormitabo,  aut  ridebo  ;  tristia  moestum 

Vultum  verba  decent 

Hor.de  Ar.  Poet.  v.  101, 

We  must  not  judge  so  unfavourably  of  eloquence  as 
to  reckon  it  only  a  frivolous  art  that  a  declaimer  uses  to 

*  Nunc  quid  aptum  sit,  hoc  e9t,  quid  masime  deceat  in  oratione,  videamus . 
quamquam  id  quidem  perspiciium  est,  non  omni  causae,  nee  auditori,  neque  per- 
sonae,  neque  tempori  congruere  orationis  unum  genus — omnique  in  re  pos3e  quod 
deceat  facere,  artie  et  naturae  est ;  scire,  quid,  quandoque  deceat,  prudentiae. 

Cicero  de  Oral.  lib.  iii.  i  55. 


192        LETTER  TO  THE  FRENCH  ACADEMY. 

impose  upon  the  weak  imagination  of  the  multitude,  and 
to  serve  his  own  ends.  It  is  a  very  serious  art ;  design- 
ed to  instruct  people;  suppress  their  passions;  and  re- 
form their  manners;  to  support  the  laws;  direct  public 
councils;  and  to  make  men  good  and  happy.  The  more 
pains  an  haranguer  takes  to  dazzle  me,  by  the  artilices 
of  his  discourse,  the  more  I  should  despise  his  vanity. 
His  eagerness  to  display  his  wit  would  in  my  judgment 
render  him  unworthy  of  the  least  admiration.  I  love  a 
serious  preacher,  who  speaks  for  my  sake  ;  and  not  for 
his  own  ;  who  seeks  my  salvation,  and  not  his  own 
vain-glory.  He  best  deserves  to  be  heard,  who  uses 
speech  only  to  clothe  his  thoughts  ;  and  his  thoughts  on- 
ly to  promote  truth  and  virtue.  Nothing  is  more  des- 
picable than  a  professed  declaimer,  who  retails  his  dis- 
courses as  a  quack  does  his  medicines. 

I  am  willing  this  point  should  be  determined  by  the 
very  heathens.  Plato  would  not  permit  in  his  republic 
such  effeminate  notes  of  music  as  the  Lvdians  used.  The 
Lacedemonians  excluded  from  theirs  all  instruments  that 
were  too  compounded  ;  lest  they  should  soften  the  peo- 
ple's temper.  Such  harmony  as  serves  merely  to  please 
the  ear,  is  an  amusement  fit  only  for  soft  and  idle  per- 
sons ;  and  is  unworthy  of  a  well-ordered  commonwealth. 
It  is  no  farther  valuable  than  the  sounds  agree  to  the 
sense  of  the  words  ;  and  the  words  inspire  virtuous  sen- 
timents. Painting,  sculpture,  and  other  elegant  arts, 
ou«;ht  to  have  the  same  end.  This  ouffht  undoubtedlv 
to  be  the  design  of  eloquence  too.  Pleasure  ought  to 
be  mixed  with  it  only  to  serve  as  a  counterpoise  to 
men's  vicious  passions  ;  and  to  render  virtue  amiable. 

I  would  have  an  orator  prepare  himself  a  long  time 
bv  general  studv:  in  acquire  :i  large  stock  of  knowledge  : 


LETTER  TO  THE  FRENCH  ACADEMY.         193 

and  to  qualify  himself  for  composing  well ;  that  so  he 
might  need  the  less  preparation  for  each  particular  dis- 
course. I  would  have  him  naturally  a  man  of  good  sense; 
and  to  reduce  all  he  says  to  good  sense,*  as  the  standard 
of  his  discourse.  His  studies  should  be  solid  ;  he  should 
apply  himself  to  reason  justly  ;  and  industriously  avoid 
all  subtile  and  over-refined  notions.  He  should  distrust 
his  imagination  ;  and  not  let  it  influence  his  judgment. 
He  should  ground  every  discourse  upon  some  evident 
principle  ;  and  from  that  draw  the  most  obvious  and  nat- 
ural consequences. 

Scribendi  recte  sapere  est  et  principium  et  fans ; 
Rem  tibi  Socraticae  poterunt  ostendere  chartae  ; 
Verbnque  provisam  rem  non  invita  sequentur. 
Qui  didicit  patriae,  quid  debeat,  et  quid  amicis, 
Quo  sit  ainore  parens,  quo  frater  amandus  et  hospes  ; 

. ille  profecto 

Reddere  personae  scit  convenientia  cuique. 

Hor.  de  Ar.  Poet.  v.  309* 

Generally  speaking,  a  florid  declaimer  knows  neither 
the  principles  of  sound  philosophy,  nor  those  of  the  chris- 
tian doctrine,  for  perfecting  the  manners  of  men.  He 
minds  nothing  but  bright  expressions,  and  ingenious  turns. 
What  he  chiefly  wants  is  solid  knowledge.  He  can  talk 
handsomely,  Avithout  knowing  what  he  ought  to  say. 
He  weakens  the  most  important  truths  by  his  vain  and 
elaborate  turns  of  fancy,  or  expression. 

On  the  contrary,  the  true  orator  adorns  his  discourse 


*  Caeterarum  artium  studia  fere  reconditis,  atque  abdilis  e  fontibus  hauriun- 
tur;  dicendi  autem  omnia  ratio  in  medio  posila,  commtini  quodam  in  usu,  atque 
in  hominum  more  et  sermone  versatur;  ut  in  caeteris  id  maxime  excellat,  quod 
longissime  sit  ab  imperitorum  intelligentia  sensuque  disjunctum  ;  in  dicendo  au- 
tem vitium  vel  maximum  est,  a  vulgari  genere  orationis,  atque  a  consuetudini*. 
communis  sensus  abhorrcrc.     Cicero  de  Oral.,  lib.  i.  $  3. 

25 


li)4         LETTER  TO  THE  FRENCH  ACADEMY. 

only  with  bright  truths,*  noble  sentiments,  and  such 
strong  expressions  as  are  adapted  to  his  subject,  and  to 
the  passions  lie  would  excite.  He  thinks ;  he  feels ;  and 
his  words  naturally  flow  from  him.  '  He  does  not  de- 
pend on  words,  (says  St.  Austin,)  but  they  on  him.'  A 
man  that  has  a  great  and  active  soul,  with  a  natural  ea- 
siness of  speech,  improved  by  practice,  needs  never  fear 
the  want  of  expressions.  His  most  ordinary  discourses 
will  have  exquisite  strokes  of  oratory  that  the  florid  ha- 
ranguers  can  never  imitate.  He  is  n,ot  a  slave  to  words,t 
but  closely  pursues  the  truth.  He  knows  that  vehe- 
mence is  as  it  were  the  soul  of  eloquence.  He  first  lays 
down  the  principle  which  must  serve  to  clear  the  sub- 
ject he  treats  of.  He  sets  this  principle  in  the  fullest 
light.  He  turns  it  every  way  to  give  his  slowest  hear- 
ers a  clear  view  of  it.  He  draws  the  remotest  conse- 
quences from  it  by  a  concise  and  obvious  train  of  reason- 
ing. Every  truth  is  set  in  its  proper  place  with  regard 
to  the  whole  ;  it  prepares,  leads  on,  and  supports,  anoth- 
er truth  that  needed  its  assistance.  This  just  order  pre- 
vents the  trouble  of  needless  repetitions ;  but  it  retrench- 
es none  of  those  useful  ones,  that  serve  to  direct  the 
hearer's  attention  frequently  to  that  chief  point  on 
which  the  whole  depends.  The  orator  must  often  show 
him  the  conclusion  that  is  contained  in  the  principle,  and 
from  this  principle,  as  from  the  centre,  he  must  spread  a 
due  light  over  all  the  parts  of  the  discourse  ;  as  a  skil- 
ful painter  places  the  light  so  in  his  picture,  as  from  one 
single  point  to  distribute  a  due  proportion  of  it  to  every 

*  Sed  ornatus  (repetani  enim)  virilis,  fortis  et  sanetus  sit ;    nee  effecminatain 
laevitatem,  nee  fuco  eminentem  colorem  ainet ;  sanguine  et  viribus  niteat. 

Quinl.  lib.  viii.  c.  3. 

t  Propterea  non  debet  quisr|uam  ubi  maxima  rerum  momenta  versantur,  dt. 
verbis  esee  solicitiis.     Quint,  lib.  viii.  c.  3. 


LETTER  TO  THE  FRENCH  ACADEMY.  195 

figure.  The  whole  discourse  is  one  ;  and  may  be  reduc- 
ed to  one  single  proposition,  set  in  the  strongest  light,  by 
various  views  and  explications  of  it.  This  unity  of  design 
shows  the  whole  performance  at  one  view;  as  in  the  pub- 
lic places  of  a  city,  one  may  see  all  the  streets  and  gates  of 
it,  when  the  streets  are  straight,  equal,  and  duly  propor- 
tioned. The  discourse  is  the  proposition  unfolded  ;  and 
the  proposition  is  an  abstract  of  the  discourse, 

Denique  sit  quodvis  simplex  duntaxat  et  unum. 

Hor.  de  Ar.  Poet.  v.  23. 

He,  who  perceives  not  the  beauty  and  force  of  this 
unity  and  order,  has  never  seen  any  thing  in  its  full 
light.  He  has  only  seen  shadows  in  Plato's  cavern. 
What  should  we  say  of  an  architect,  who  could  see  no 
difference  between  a  stately  palace,  whose  apartments 
are  adjusted  with  the  exactest  proportion,  so  as  to  make 
one  uniform  structure  ;  and  a  confused  heap  of  little 
buildings,  which  do  not  compose  one  regular  plan,  though 
they  be  all  placed  together?  what  comparison  is  there 
between  the  Colisaeum,  and  a  confused  multitude  of  ir- 
regular houses  in  a  city  ?  there  can  be  no  true  unity  in 
any  composure,  unless  there  can  be  nothing  taken  from 
it  without  spoiling  it.  It  never  has  a  right  order  but 
when  we  cannot  displace  any  part  without  weakening, 
obscuring,  and  disordering  the  whole.  This  is  what 
Horace  explains  perfectly  well. 

— cui  leota  potcntcr  erit  res 
Nee  facundia  deseret  hunc,  nee  lucidus  ordo. 
Ordinis  haec  virtus  erit,  et  Venus,  aut  ego  fallov 
Ut  jam  nunc  dicat,  jam  nunc  debentia  dici 
Pleraque  diffcrat,  et  pracsens  in  tempus  omittat. 

DeAr.  Poet.— 

An  author  who  does  not  thus  methodize  his  discourse 
is  not  fully  master  of  his  subject :  he  has  but  an  imper 


i<»6         LETTER  TO  TI1L  FRENCH  ACADEMY. 

feet  taste,  and  a  low  genius.  Order  indeed  is  an  excel- 
lence we  seldom  meet  with  in  the  productions  of  the 
mind.  A  discourse  is  perfect  when  it  has  at  once  meth- 
od, propriety,  strength,  and  vehemence.  But  in  order 
to  this,  the  orator  must  have  viewed,  examined,  and  com- 
prehended every  point,  that  he  may  range  each  word  in 
its  proper  place.*  This  is  what  an  ignorant  declaimer, 
who  is  guided  by  his  imagination,  can  never  discern. 

Isocratcs  is  smooth,  insinuating,  and  elegant  ;  but 
can  we  compare  him  to  Homer  ?  I  will  go  farther ; 
and  am  not  afraid  to  say,  that  I  think  Demosthenes  a 
greater  orator  than  Ciccro.f  I  protest  there  is  no  man 
admires  Cicero  more  than  I  do.  He  embellishes  every 
thing  he  handles.  He  is  an  honour  to  speech  ;  and 
makes  that  happy  use  of  words  that  no  one  else  could. 
He  has  a  vast  variety  of  wit.  He  is  even  concise  and 
vehement,  when  he  designs  to  be  so  against  Catiline, 
Verres,  Anthony  ;  but  we  may  perceive  some  finery  in 
his  discourses.     His  art  is  wonderful,  but  still  we  discern 

*  II  is  an  infaliibe  proof  of  the  want  of  just  integrity  in  every  writing,  from 
the  epopeia,  or  heroic  poem,  down  to  the  familiar  epistle,  or  slightest  essay  either 
in  verse  or  prose,  if  every  several  part  or  portion  fits  not  its  proper  place  so  ex- 
actly, that  the  least  transposition  would  be  impracticable. — If  there  be  any  pas- 
sage in  the  middle,  or  end,  which  might  have  stood  in  the  beginning  ;  or  any  in 
the  beginning,  which  might  have  stood  as  well  in  the  middle,  or  end  ;  there  is 
properly,  in  such  a  piece,  neither  beginning,  middle,  or  end  ;  it  is  a  mere  rhap- 
sody, not  a  work.  And  the  more  it  assumes  the  air  or  appearance  of  a  real 
woik,  the  more  ridiculous  it  becomes.     C/iaraclerislics,  vol.  iii.  p.  259,  260. 

'r  Quorum  ego  virtutcs  plerasque  arbitror  similes,  consilium,  ordinem  divi- 
dendi,  pracparandi,  probandi  rationem  ;  omnia  denique,  quae  sunt  inventionis. 
to  eloquendo  est  aliqua  divcrsitas ;  densior  ille,  (Demosthenes;)  hie  (Cicero) 
copiosior;  ille  concludit  adatiictius  ;  hie  latius  pugnat ;  ille  acumiue  semper  ; 
hie  frequenter  et  pondere  :  illi  nihil  detrahi  potest ;  huic  nihil  adjici ;  cura;  plus 
in  hoc  ;  in  illo  natune. — Ccdendum  vero  in  hoc  quidem,  quod  ille  et  prior  fuit,  et 
ex  magna  parte  Ciceroncm,  quantus  est,  fecit.  iNaro  mihi  vidctur  M.  Tullius. 
cum  se  totum  ad  iinitaliontin  Cm-cortim  contulisset,  efiiinxisse  vim  Demosthe- 
nes, copiam  I'latonis,  jucunditatem  Isocratis. — Quint,  lib.  x.cap.  1. 


LETTER  TO  THE  FRENCH  ACADEMY.         197 

it.  While  he  is  concerned  for  the  safety  of  the  repub- 
lic, he  does  not  forget  that  he  is  an  orator  ;  nor  does  he 
let  others  forget  it.  Demosthenes  seems  transported, 
and  to  have  nothing  in  view  but  his  country.  He  does 
not  study  what  is  beautiful,  but  naturally  falls  into  i(, 
without  reflecting.  He  is  above  admiration.  He  uses 
speech,  as  a  modest  man  does  his  clothes,  only  to  cover 
himself.  He  thunders,  he  lightens  ;  he  is  like  a  torrent 
that  hurries  every  thing  along  with  it.  We  cannot 
criticise  him ;  for  he  is  master  of  our  passions.  We 
consider  the  things  he  says,  and  not  his  words.  We 
lose  sight  of  him :  we  think  of  Philip  only,  who  usurps 
every  thing.  I  am  charmed  with  these  two  orators  ;  but  I 
confess  that  Tully's  prodigious  art  and  magnificent  elo- 
quence effects  me  less  than  the  vehement  simplicity  of 
Demosthenes.* 

Artt  lessens  and  exposes  itself,  when  it  is  too  open. 
Thus  Longinus  says,  that  "  Isocrates  blundered  like  a 
school  boy,  when  he  began  one  of  his  panegyrics  in  this 
manner ;" — '  Seeing  such  is  the  nature  of  eloquence, 
that  it  can  make  great  things  appear  little,  and 
small  things  to  seem  great  ;  that  it  can  represent 
the  oldest  things  as  new,  and  the  newest  as  old.' 
— "  Is  it  thus,  O  Isocrates  !"  one  might  say,  "  that 
you  are  going  to  change  all  things  with  regard  to  the 
Lacedemonians  and  the  Athenians  ?  By  this  manner  of 
praising  eloquence,  he  makes  a  preamble,  to  caution  his 
hearers  against  believing  any  thing  he  should  say."  In 
effect,  it  was  to  declare  to  the  world,  that  orators  are 
only  sophists,  such  as  Plato's  Gorgias  was,  and  the  other 

*  For  a  comparison  between  Cicero  and  Demosthenes,  the  reader  may  con- 
duit Roi.lin's  Belles  Letters,  vol.  ii.  chap.  3.  sect.  3. — Dr.  Blair's  Led.  vol. 
ii. — Mr.  Hume's  Essays,  vol.  i.  essay  12. — Knox's  Essays,  vol.  i.  No.  44. 

+  Sed  hoc  pati  non  possumus,  et  perire  artem  pufumus,  nisi  apparcai ;  cum 
desinat  ars  esse,  si  apparet,  Quint,  lib.  iv.  cap.  2, 


198         LETTER  TO  THE  FRENCH  ACADEMY. 

dcclaimers  of  Greece ;    who   perverted   rhetoric  to  im- 
pose on  the  people. 

Since  eloquence  requires  that  an  orator  should  be  a 
man  of  probity,  and  be  esteemed  such,  if  he  would  ex- 
pect success  in  the  most  common  affairs  of  life  ;  how 
much  greater  reason  have  we  to  believe  this  saying  of 
St.  Austin,  concerning  those  avIio  ought  to  speak  like 
apostles  ?  '  He  preaches  sublimely,  whose  life  is  irre- 
proachable.'* What  good  can  we  expect  from  the 
discourses  of  a  young  man  without  solid  knowledge, 
without  experience,  without  an  established  character  ; 
who  makes  a  diversion  of  oratory  ;  and,  perhaps,  endeav- 
ours to  raise  his  fortune  by  that  ministry,  which  obliges 
us  to  be  poor  with  Jesus  Christ ;  to  bear  our  cross  with 
him,  by  self-denial ;  and  to  command  men's  passions  in 
order  to  convert  them? 

*  "•  With  respect  to  preaching,  the  whole  of  it  depends  on  piety.  It  is  that 
which  makes  you  seek  out  edifying  subjects,  and  confine  yourselves  to  such  as 
are  useful  and  necessary.  That  gives  force  and  unction  to  your  discourse,  and 
makes  you  say  affecting  things.  A  pious  man  understands  the  human  heart ; 
piety  is  the  source  of  true  eloquence,  which  is  natural,  simple,  and  sublime.  " 

PSTERYAJ,D,S  T,fd.  \ 


NOTE  A, 

REFERRED  TO  ON  PAGE   178. 

The  quaint  and  whimsical  exposition  of  the  scriptures,  often  intro- 
duced into  sermons,  especially  when  a  metaphor  belongs  to  the 
subject  of  discourse,  is  so  inconsistent  with  the  proper  ends  of 
preaching  ;  that  it  seems  desirable  to  place  this  fault  in  a  dis- 
tinct light,  for  the  admonition  of  those,  who  are  entering  upon 
the  duties  of  the  sacred  office. 

The  folloroing  pages  are  extracted  from  the  Christian  Observer, 
as  containing  a  detailed  specimen  of  this  defect,  which,  in 
greater  or  smaller  degrees  of  excess,  is  common  in  the  pulpit, 

A  few  clays  ago  I  heard  a  sermon    preached  at  S church, 

by  the  Rev.  Mr.  B ,  from  Mark  i.   17;  "And  Jesus  said 

unto  them,  Come  ye  after  me,  and  I  will  make  you  to  become 
fishers  of  men.1' 

Mr.  B observed,  that  Jesus  Christ  used  to  teach  the 

people  spiritual  things,  by  means  of  sensible  and  familiar  objects. 
In  the  present  case,  he  spoke  to  fishermen,  who  understood  well 
what  fishing  was :  he  therefore  represented  to  them  the  nature 
of  the  Gospel  ministry  by  means  of  this  their  trade.  "  In  pros- 
ecution of  this  idea,  I  propose,"  said  the  preacher,  "  to  show 
you  three  things  :  First,  As  the  fish  caught  by  these  fishermen 
were  taken  out  of  the  sea,  so  I  shall  show  you  what  is  that  sea 
out  of  which  those  spiritual  fish  spoken  of  by  Christ  are  taken; 
secondly,  I  shall  show  the  manner  of  taking  them  ;  and  thirdly, 
the  effects  of  their  being  so  taken.  For  as  Christ  made  use  of 
this  metaphor,  we  may  be  sure  that  the  metaphor  is  perfect,  and 
that  it  must  be  a  suitable  one  in  all  its  parts. 

"  First,  then,  what  is  that  sea  out  of  which  the  spiritual  fish 
are  taken? — The  sea  is  unquestionably  the  world ;  that  world,  1 
mean,  which  '  lieth  in  wickedness.'  To  prove  this,  let  us  mark 
some  othfr  passages  of  scripture. 


200 

■•  1.  Docs  not  the  scripture  say,  '  That  the  wicked  are  like 
a  troubled  sea  ;'  yea,  that  they  arc  like  a  sea  '  which  caslcth  up 
mire  and  dirt  ?'  Again,  does  not  Job  speak  of  the  sea  as  con- 
taining things  innumerable,  both  small  and  great  ? — and  there  is 
that  great  Leviathan,  which  hath  his  pastime  therein.  So  the 
world  contains  people  great  and  small,  high  and  low  ;  people 
various  and  innumerable.  In  another  striking  particular  does 
the  wicked  world  resemble  the  sea.  In  the  sea  the  fishes,  of 
which  some  are  great  and  some  are  small,  devour  one  another. 
They  live  by  this  means ;  for  God  has  appointed  it.  And  in 
this  wicked  world  what  a  confusion  is  there  !  Confusion  in  fam- 
ilies, confusion  in  cities,  confusion  in  kingdoms  !  Turn  your 
face  now  to  France,  turn  it  to  Italy — what  horrid  wickedness 
and  confusion  is  every  where  seen — how  does  one  man  or  one 
party  devour  another!  At  one  time  the  king  of  France  is  put 
to  death  by  the  people  ;  then  the  people  are  overwhelmed  by 
one  faction  and  then  by  another,  and  so  it  is  ;  confusion  upon 
confusion,  factions  and  individuals  all  destroying  one  another. 

"  Again,  the  wicked  world  is  like  the  sea,  inasmuch  as  the 
fishes  in  the  sea,  like  the  wicked  men  in  the  world,  are  all  fol- 
lowing their  own  natural  propensities,  and  have  no  taste  for  any 
thing  else.  How  do  the  youth  run  to  the  ball,  and  the  play, 
and  the  card-table,  and  place  all  their  delight  therein  !  They 
have  no  taste  for  spiritual  pleasures — no  more  than  a  fish  has 
for  any  pleasures  or  employments  out  of  the  water. 

"  And  this  brings  me  to  the  second  thing,  which  is  to  shew 
you  what  is  the  manner  in  which  these  spiritual  fish  are  caught. 
But  here,  first,  I  would  observe,  that  there  is  such  a  thing  as  un- 
lawful nets  ;  and  so  in  the  Gospel  there  is  an  unlawful  net  which 
some  fishermen  throw  ;  I  mean  the  net  of  mere  morality.  Mo- 
rality never  did,  nor  never  can  convert  one  poor  sinner  to  God. 
From  the  creation  of  the  world  to  the  present  hour,  it  never  con- 
verted one  ;  and  why  ?  Because  it  is  not  the  Gospel.  When 
men  speak  of  the  stupendous  love  of  Christ,  of  his  mercy  and 
grace  to  sinners,  of  the  guilt  and  wretchedness  of  man,  and  of  a 
free  salvation,  then  they  throw  the  Gospel- net,  and  God  will 
then  bless  his  word,  for  he  has  promised  that  such  fishermen  as 


201 

those  shall  never  labour  in  vain.  They  may  be  disappointed 
for  a  time.  We  may  throw  our  net  on  one  Sunday  and  catch  no 
fish,  and  then  throw  it  again  on  another  Sunday  ;  but  on  one 
day  if  not  on  another,  some  poor  soul  shall  be  converted  to  God 
by  it*  It  is  true,  that  angling  is  another  way  of  catching  fish  ; 
on  which  I  must  say,  that  they  who  preach  mere  morality  are 
like  fishermen  who  throw  the  bait  into  the  water — a  pleasing 
bait,  which  the  fish  are  very  eager  after,  but  there  is  no  hook  to 
it.     The  spiritual  fish  are  never  caught  in  this  way. 

"What,  then,  is  the  way  in  which  these  spiritual  fish  are 
caught  ? — And  first,  I  would  say,  that  they  are  taken  out  of  the 
water,  and  no  more  return  to  it.  And  so  is  the  matter  repre- 
sented in  Scripture,  where  it  is  said,  that  God  hath  translated  us 
into  the  kingdom  of  his  dear  Son.  He  that  is  caught  in  the  Gos- 
pel-net never  returns  to  the  world.  He  experiences  a  total 
change  in  conversion — as  great  a  change  as  it  would  be  for  a 
fish  to  be  taken  out  of  the  sea,  and  to  have  the  nature  of  one  of 
those  animals  given  him,  which  live  on  dry  land  ;  for  this  would 
be  a  miracle,  undoubtedly  ;  and  so  conversions  are  miracles, 
Each  individual  conversion  is  as  much  a  miracle  as  that  would 
be,  for  it  is  wrought  by  the  omnipotent  power  of  God.  And  in 
this  I  apprehend  consists  the  chief  beauty  of  the  present  meta- 
phor. It  is  that  which  seems  to  have  been  particularly  intended 
by  it. 

"  Again,  when  fish  are  caught,  you  know  they  always  strive 
to  get  back  again,  though  they  cannot.  So  the  sinner,  when 
caught  in  the  Gospel-net,  struggles  hard  to  get  back  into  the 
sea ;  that  is,  into  the  world  ;  but  the  omnipotent  power  of  God 
keeps  him  out.  Say,  now,  you  that  have  been  drawn  out  of 
the  world  by  the  grace  of  God,  did  you  not  struggle  a  while  to 
return  thither  again  ? 

"  Again,  there  are  nets  of  various  sorts  and  sizes  used  in  fish- 
ing ;  and  so  the  Gospel-minister  has  various  subjects  by  which 
he  endeavours  to  draw  his  hearers — '  We  do  not  use  the  same 
net  for  sprats  that  we  do  for  salmon.'  Some  ministers  alarm  the 
conscience  by  the  terrors  of  the  Lord,  some  melt  and  draw  the 
sinner  by  the  sweet  mercies  of  the  Gospel,  &c  &c.     1  have  of. 

26 


202 

ten  admired  those  passages  in  St.  Paul,  by  which  he  endeavoured 
to  win  the  hearts  of  his  several  hearers.  And  so  we  also  have 
our  different  nets.  We  take  one  text  on  one  day,  and  endeavour 
to  catch  you  by  it,  and  we  take  another  text  another  day ;  and 
we  handle  the  Gospel  sometimes  in  one  manner,  and  sometimes 
in  a  new  and  different  manner;  and  thus  it  is,  that  different  souls 
are  caught. 

"  And  now,  thirdly,  what  is  the  effect  or  consequence  of 
catching  these  spiritual  fish  ?  The  first  and  chief  consequence 
I  would  name  is,  that  as  a  fish  dies  when  taken  out  of  the  water, 
so  are  they  dead  to  the  things  in  which  they  once  lived.  Mark 
now  that  passage  of  the  Apostle,  "  For  ye  are  dead,  and  your 
life  is  hid  with  Christ  in  God."  They  come  into  a  new  ele- 
ment ;  they  have  no  taste  for  the  pleasures  of  that  element  in 
which  alone  they  could  once  live.  What  is  the  world's  element  ? 
It  is  pleasure,  riches,  and  so  forth.  But  the  converted  person  is 
dead  to  these. — And  here  let  me  call  your  attention  to  that  par- 
ticular passage  of  Scripture,  in  which  Peter  is  employed  in  catch- 
ing a  fish,  in  whose  mouth  a  piece  of  money  was  found.  On 
this  there  is,  I  believe,  a  remark  made  by  an  old  expositor,  which 
will  be  of  use  to  us  in  the  present  case.  Peter  threw  in  his 
hook  at  the  command  of  Christ,  and  drew  up  the  fish  ;  and  be- 
hold in  its  mouth  was  a  piece  of  %money !  Now  this  money  in 
the  fish's  mouth  may  shew  how  much  money  and  wealth  are  apt 
to  be  in  the  mouth,  and  also  in  the  heart,  of  the  unconverted 
man,  till  the  fisherman  catches  him  and  draws  him  out.  But 
when  the  fish  is  drawn  out  of  the  water,  then  he  drops  the  money 
out  of  his  mouth  ;  and  what  does  he  do  with  it  ?  "  He  gives  it 
to  Peter," — that  is  to  say,  he  commits  it  to  Peter,  or  some  min- 
ister or  steward  of  God,  to  be  employed  by  him  in  deeds  of 
mercy  and  loving-kindness  to  his  brethren. 

"Again,  when  the  spiritual  fish  are  caught,  we  may  observe, 
ihat  their  next  business  is  to  catch  others  ;  '  when  thou  art  con- 
verted, strengthen  thy  brethren.'  One  becomes  a  bait  for  an- 
other, &c. 

"  And  now,  my  brethren,"  the  preacher  observed  in  conclu- 
sion. "  may  God  grant  that  some  of  you  may  be  converted  to 


203 

God  this  night ;  or  if  not  this  night,  may  you  at  least  be  caught 
in  the  Gospel-net  before  the  awful  hour  of  death  shall  come. 
Think  of  that  hour  ;  how  dreadful  to  the  sinner  !  how  happy  to 
the  saint!  We  set  before  you  the  Gospel-promises.  If  it  were 
not  for  these,  we  should  have  no  hope  of  gaining  your  soul. 
But  it  is  because  your  bodies  must  die  and  moulder  in  the  grave  : 
it  is  because  your  souls  must  live  for  ever  :  it  is  because  heaven 
is  so  glorious,  and  hell  so  dreadful,  that  we  so  earnestly  address 
you.  These  are  the  baits  by  which  we  would  allure  you.  But 
ye  must  be  born  again  :  ye  cannot  go  to  heaven  without  it.  An 
unconverted  man,  if  he  was  in  heaven,  would  be  more  miserable 
than  if  he  was  in  the  lowest  hell ;  for  what  pleasure  would  there 
be  in  heaven  to  him  who  has  no  heart  to  pray,  to  attend  the 
preaching  of  the  Gospel,  and  to  hear  the  precious  name  of 
Christ  sounded  forth  in  his  ears  ?" — He  ended  with  praying  that 
what  had  now  been  said  might  be  the  means  of  awakening  and 
converting  some  present,  and  that  Jesus  Christ  would  send  down 
his  Spirit,  that  his  name  might  be  glorified,  and  their  souls  ever- 
lastingly saved. 

In  justification  of  the  above  sermon,  it  will  probably  be  said 
by  the  favourers  of  this  mode  of  preaching,  and  it  may  in  part, 
perhaps,  be  said  with  truth — 

1.  That  though  faulty  in  some  particulars,  it  contains  much 
"Gospel-truth;"  that  the  fundamental  points  of  Christianity, 
viz.  the  fall  and  total  corruption  of  man,  the  necessity  of  regene- 
ration, salvation  by  free  grace,  and  faith  in  Christ  are  either 
strongly  asserted  or  clearly  implied  ;  and  that  to  these,  whenever 
clearly  preached,  though  with  much  imperfection,  God  may  be 
expected  to  give  his  blessing. 

2.  That  this  manner  of  preaching  is  also  popular,  being 
likely  both  to  draw  a  congregation  to  church,  and  also  to  fix 
their  attention  when  there,  which  is  a  great  point ;  most  minis- 
ters finding  it  very  difficult  to  gain  hearers,  while  this  preacher's 
church  is  always  remarkably  full. 

3.  It  will  also  perhaps  be  urged,  that  this  gentleman's  preach- 
ing has  been  found  useful ;  many  having  been  awakened  and 
converted  by  it,  and  that  the  test  of  good  and  bad  preaching  is, 
generally  speaking,  the  effect. 


204 

In  palliation  of  the  faults  of  it,  it  will  probably  be  said — 

1.  That  the  preacher  is  a  man  of  a  lively,  and  perhaps  too 
fanciful,  turn  of  mind;  that  all  men  have  their  particularities; 
and  that  too  strict  criticism  must  not  be  applied  to  the  sermons 
of  every  lively  preacher  ;  for  whose  sermons  will  bear  this  ? 

2.  That  although  some  texts  of  Scripture  were  strained  by 
the  preacher,  and  many  inferences  from  the  text  pushed  beyond 
our  Saviour's  intention,  yet  that  every  material  thing  stated  in 
the  course  of  the  sermon  was  true,  and  proveable  from  other 
texts  of  Scripture,  if  not  from  his  own  text. 

3.  That  many  other  good  men  besides  Mr.  B ,  fall  into 

the  same  way  of  too  much  spiritualizing  a  plain  text ;  that,  in 
particular,  many  a  good  old  Puritan  used  to  do  so  ;  and  that  the 
part  of  his  sermon  most  liable  to  the  objection  of  a  critic  seems 
to  have  been  borrowed  from  some  old  Puritan  or  commentator 
of  Scripture,  who  partook  largely  of  this  fault. 

Having  thus  stated  what  may  be  said  in  favour  of  this  mode 
of  preaching,  it  will  now  be  well  to  consider  what  are  the  ob- 
jections to  it. 

1.  And  first,  the  use  made  of  the  words  of  the  text  (which 
were  words  spoken  by  our  Saviour  himself)  is  dearly  not  the  use 
which  oar  Saviour  intended  that  we  should  make  of  them.  The 
truth  of  this  objection  it  seems  hardly  necessary  to  prove ;  for 
who  can  believe  that  our  Saviour,  in  merely  saying  to  these  fish- 
ermen, "  Come  after  me,  and  1  will  make  you  fishers  of  men," 
meant  also  to  teach  us  that  the  world  was  like  the  sea,  and  also 
that  it  was  like  the  sea  because  both  fishes  and  men  are  in  the 
habit  of  devouring  one  another,  &c.  &c.  &c.  The  manner,  in- 
deed, in  which  Mr.  B attempts  to  establish  the  resemblance, 

is  a  clear  proof  how  ridiculous  is  the  attempt.  He  quotes  the 
following  text,  "  The  wicked  are  like  the  troubled  sea,  the  waves 
whereof  cast  up  mire  and  dirt :"  that  is  to  say,  wicked  men  are 
like  the  troubled  sea  ;  but  what  he  had  asserted  was  that  the 
icorld  or  place  in  which  wicked  men  live  was  like  the  sea,  not 
that  wicked  men  themselves  were.  The  wicked  men  themselves 
he  had  compared  to  fishes.  Thus  the  introduction  of  the  text 
from  Isaiah  only  increases  the  confusion,  not  to  mention  how 


205 

ridiculous  it  would  be  to  suppose  a  connexion  between  this  pas- 
sage of  Isaiah  and  our  Saviour's  words  in  the  text,  even  if  they 
accorded.  He  next  says,  The  sea  is  like  the  world,  because  as 
there  are  fishes  of  many  sizes  in  the  sea,  so  there  are  men  of 
many  degrees  in  the  world.  Equally,  therefore,  might  it  be  said 
that  the  world  is  like  the  air  because  there  are  in  it  birds  of 
many  sizes  ;  or  like,  in  short,  almost  every  thing  in  nature  which 
consists  of  many  parts ;  for  what  is  there  of  which  the  many 
parts  are  not  of  many  sizes  ? 

The  error  as  to  the  present  point  seems  to  be  this  :  Mr.  B — 
says,  that  "  the  words  of  Christ  in  the  text  are  a  metaphor," 
and  that  "  we  may  be  sure  that  every  metaphor  used  by  Christ 
must  be  perfect  and  complete  in  all  its  parts."  To  which  it  is 
answered,  that  every  metaphor  is  perfect  and  complete,  if  it  per- 
fectly and  completely  answers  the  purpose  of  giving  the  one 
simple  impression  intended  by*  it. 

'.'  Alexander  was  a  lion,"  is  a  metaphor  which  has  been  often 
used  ;  and  this  is  the  common  instance  of  a  metaphor  which  is 
given  in  the  most  simple  books  on  that  subject.  Does  it  then 
follow  that  they  who  have  used  that  metaphor  have  intended  to 
say  that  Alexander  was  like  a  lion  in  any  thing  else  than  in  his 
fierceness  and  his  courage  ?  Is  the  metaphor  imperfect  unless 
Alexander  can  be  also  shown,  in  some  ingenious  way  or  other,  to 
have  four  legs  like  a  lion,  and  a  long  and  flowing  mane  ?  So 
likewise  it  is  not  to  be  supposed,  that  because  our  Saviour  by  a 
metaphor  called  ministers  fishers  of  men,  he  intended  therefore 
that  we  should  find  out  a  resemblance  between  the  world  and 
the  sea,  between  the  act  of  drawing  a  fish  out  of  the  sea  and  the 
act  of  converting  a  sinner,  and  between  the  effects,  which  follow 
after  catching  a  fish,  and  the  effects  which  follow  after  converting 
a  man.  To  attempt  such  a  resemblance  is  not  ingenious  ;  it  is 
ridiculous  j  and  it  tends,  therefore,  to  render  the  gospel  ridicu- 
lous. 

Our  Saviour  was  sober  and  serious,  and  not  playful,  when  he 
used  the  expression  in  the  text :  he  meant  to  speak  seriously, 
and  only  generally  and  briefly,  of  the  future  occupation  of  the 
fishermen  whom  he  was  then  calling  to  the  ministry,  and  he  did 


2013 

not  advert  at  all  to  the  multitude  of  little  circumstances  which 
belong  to  fishing  or  belong  to  the  Gospel-ministry  ;  but  Mr. 
B —  has  run  a  long  parallel  between  fishing  and  preaching,  &c. 
&c,  and  he  has  therefore  done  that  which  was  never  intended 
by  Christ.  And  thus,  while  he  has  amused  his  hearers,  he  has 
sacrificed  their  edification  ;  for  perhaps  hardly  any  thing  is  more 
hostile  to  edification  than  the  little  wit  and  humour  and  petty 
conceit  of  the  pulpit. 

He  that  negociates  between  God  and  man, 

As  God's  ambassador,  the  grand  concerns 

Of  judgment  and  of  mercy,  should  beware 

Of  lightness  in  his  speech.     'Tis  pitiful 

To  court  a  grin  when  you  should  woo  a  soul ; 

To  break  a  jest,  when  pity  would  inspire 

Pathetic  exhortation  ;  and  t1  address 

The  skittish  fancy  with  facetious  tales, 

When  sent  with  God's  commission  to  the  heart '. 

2.  Let  us  consider,  a  little  more  closely,  some  of  the  serious 
mischiefs  which  result  from  this  as  well  as  from  every  other  false 
and  corrupt  mode  of  treating  Scripture. — For  the  preacher  to 
give  to  the  people,  in  any  respect,  a  false  idea  of  the  things  in- 
tended by  God  to  be  taught  by  a  text  is  certainly  a  serious  evil. 
The  Scriptures  are  Scriptures  of  truth  :  they  should  be  rever- 
enced as  conveying  truth.  A  truly  serious  mind  is  alhirst  to 
search  out  those  truths  they  contain,  and  is  anxious  to  have  no 
human  alterations  or  additions  made  to  them.  Such  a  one  wish- 
es to  have  a  text  of  Scripture  explained,  applied  to  his  con- 
science, and  accommodated  to  present  circumstances  and  pres- 
ent times,  by  fair  and  simple  inference ;  but  he  wishes  not  to 
have  any  new,  conceited,  entertaining,  or  surprising  meaning 
given  to  it :  he  desires  only  to  have  the  pure  word  of  God. 

This  anxiety  to  know  the  truth,  which  must  be  the  character- 
istic of  every  serious  mind,  will  be  accompanied  with  much 
jealousy  on  the  subject.  Such  a  person  will  be  afraid  of  being 
seduced  out  of  the  plain  path  of  Scripture  in  order  to  gather 
flowers  :  he  will  keep  close  to  Scripture  in  every  respect.  He 
will  not  be  satisfied,  therefore,  with  that  apology  for  misinter- 


207 

preting  a  text  which  is  so  common  ;  namely,  that  though  the 
text  is  misinterpreted,  yet  their  might  be  found  other  texts  which 
would  prove  the  point  that  is  assumed.  He  reflects  that  this  is 
an  unsafe  way  of  proceeding  for  one  whose  eternal  interests  are 
at  stake  ;  that  a  false  interpreter  of  one  text  is  but  too  likely  to 
be  a  false  interpreter  of  another;  that  interpretations  must  be 
watched  in  each  case  ;  and  that  one  false  interpretation  is  apt, 
in  many  instances,  almost  necessarily  to  beget  another.  More- 
over, he  considers  that  there  are  some  false  interpretations  which 
indicate  a  false  system  of  interpretation  ;  such  for  instance,  as 
the  present ;  for  the  same  person  who  thinks  he  must,  by  his  in- 
genuity, discover  certain  coincidences  in  treating  the  present 
metaphor,  which  coincidences  our  Saviour  never  intended,  will 
be  likely  to  exercise  a  like  sort  of  mischievous  ingenuity  in  ex- 
plaining every  other  metaphor  and  parable,  and  possibly  almost 
every  other  passage  in  Scripture  which  he  may  chance  to  handle. 
Nay,  there  is  great  danger  lest  he  should  choose  those  texts  to 
preach  upon,  the  false  and  conceited  interpretations  of  which  he 
may  find  it  most  easy  to  deal  in  without  being  detected  by  his 
hearers.  When  this  is  the  case,  it  will  be  the  dark,  the  doubt- 
ful, and  difficult  texts  that  will  be  chiefly  presented  to  a  congre- 
gation ;  and  the  plainest,  which  are  the  most  important,  will  be 
neglected  as  not  affording  scope  for  the  ingenuity  of  the  orator. 
How  awful  a  case  is  this!  How  awful  for  the  hearers  on  the 
one  hand !  How  awful  also  for  the  preacher !  The  guilt  of 
such  a  conduct  in  one,  who  is  a  steward  of  the  mysteries  of  God, 
and  who  is  required  to  be  found  faithful,  and  especially  in  one 
who  professes  to  preach  not  himself  but  Christ  Jesus  the  Lord, 
is  what  I  will  not  attempt  to  estimate.  It  can  only  be  estimated 
on  the  great  judgment  clay.  Every  indulgence  of  a  conceited 
taste,  lead?,  however,  this  zoay  ;  and  this  taste  is  one  of  the  great 
corrupters  of  the  oracles  of  God.  Again — when  this  habit  of 
false  interpretation  takes  place,  who  shall  say  that  the  ortho- 
doxy of  the  preacher  is  a  sufficient  security  to  his  hearers  ;  for 
does  not  orthodoxy,  in  its  enlarged  and  most  proper  sense,  con- 
sist in  thinking  rightly  as  to  all  the  several  parts  of  Scripture,  as 
to  practice  as  well  as  faith ;  and  even  if  the  faith  in  a  few  great 


208 

doctrines  continues  right,  yet  docs  not  the  liberty  which  men 
take  with  texts  give  great  opportunity  of  destroying  the  due 
proportion  and  the  just  symmetry  of  Scripture  ?  May  not  a 
favourite  tenet  be  magnified  beyond  all  bounds  ?  May  not 
apostles  and  prophets  be  represented  by  means  of  this  ingenui- 
ty, as  ever  dwelling  on  the  same  point  as  the  preacher  ?  May 
not  one  class  of  texts  be  multiplied,  and  another  class  of  texts 
diminished,  just  as  much  as  if  erasures  and  interpolations  of 
Scripture  were  to  take  place  ?  And  is  not  a  wo  pronounced  on 
the  man  who  shall  either  add  too,  or  take  away  from,  the  words 
of  that  book  ? 

Again  ;  if  one  man  may  interpret  falsely  for  one  purpose,  why 
may  not  another  man  claim  the  same  right  for  another?  How  is 
Scripture  thus  rendered  a  book  of  a  thousand  different  and  con- 
trary meanings  ;  and  how  may  every  point  of  orthodoxy  be  thus 
successfully  attacked  or  undermined,  by  those  who  use  only  the 
same  false  system  of  interpretation  in  attacking  it,  which  others 
use  in  defending  it !  How  may  error  be  thus  promoted  on  every 
side !  How  may  also  differences  of  opinion  be  multiplied,  and 
christian  charity  and  unity  destroyed  !  How  may  the  several  and 
contradictory  whims  of  men  become  all  sanctioned  by  its  being 
pretended  of  them  all  that  they  make  a  part  of  the  word  of  God  ! 
All  this,  I  say,  may  be  done  by  that  free  and  general  use  of  mis- 
applied ingenuity  and  conceit,  of  which  this  sermon,  throughout 
the  chief  parts  of  it,  affords  a  license  and  an  example. 

There  is,  perhaps,  no  point  in  what  is  commonly  called  or- 
thodoxy, which  it  is  more  necessary  to  guard,  than  our  general 
system  and  habit  of  interpreting  scripture.  A  preacher,  whose 
general  rules  and  habits  of  interpreting  Scripture  are  false  and 
incorrect,  insensibly  but  most  effectually  communicates  to  his 
hearers  the  same  habits  which  he  has  unhappily  adopted.  The 
hearer  learns  to  misinterpret  his  own  bible  at  home,  to  make  it 
bend  to  his  own  prejudices,  extravagances,  and  errors,  and  per- 
haps learns  to  look  into  it  for  little  else  than  riddles  and  conceits, 
and  not  for  plain  and  sober  directions  how  he  may  walk  so  as  to 
please  God. 

3.  Another  evil  arising  from  a  preacher's  using  this  false  in- 


209 

genuity  in  treating  texts  of  Scripture  is,  the  disadvantage  under 
which  it  places  those  more  upright  and  more  faithful  ministers,  whose, 
consciences  will  not  allow  them  to  resort  to  the  same  art  of  pleasing 
a  congregation. — The  true  minister  of  the  Gospel  is  undervalued  ; 
his  explanations  of  Scripture  seem  flat  and  insipid  ;  his  spiritual 
knowledge  and  penetration  into  Scripture  are  thought  inferior; 
his  character  is  discredited  ;  perhaps  it  is  doubted  whether  he  is 
a  true  minister  of  the  Gospel ;  his  church  is  thinned  ;  in  the  mean 
time,  the  man  of  mere  conceit  is  followed  and  is  extolled  for  his 
spiritual  light. 

4.  But  the  great  evil  of  al!  is,  the  mischief  done  to  the  souls  of 
the  persons  zoho  crowd  to  hear  those  entertaining  harangues,  which 
consist  of  sparkling  conceits  and  misinterpretations  of  Scripture. — 
There  can  be  no  doubt  that  the  hearers  mistake  the  pleasure  they 
feel  in  partaking  of  the  entertainment  for  the  pleasure  of  hearing 
the  Gospel.     Man  is  a  being  extremely  liable  to  be  deceived  by 
false  associations  of  things.      Is  there  a  sermon  preached  which 
is  half  fanciful  and  ludicrous,  and  half  evangelical  and  just? 
Hearers  will  flock  to  it  for  the  sake  of  the  fanciful  part ;  will  con- 
found the  whole  together  in  their  minds  :    and  though  in  truth, 
they  are  only  or  chiefly  entertained  by  the  many  fanciful  passag- 
es they  will  confidently  think  that  it  is  the  evangelical  part  of  the 
sermon  which  pleases  them.      It  is  thus  that  multitudes  deceive 
their  own  souls  ;    "  for  the  heart  of  man  is  deceitful  above  all 
things,  as  well  as  desperately  wicked."     It  seems  to  have  been 
for  this  reason  that  Paul  abstained  from  all  meretricious  orna- 
ments, when  he  preached  the  Gospel  of  Christ.     He  was  afraid 
lest  his  hearers,  if  he  mixed  his  own  fancifulness,  or  his  own 
studied  and  affected  oratory,  with  the  pure  word  which  he  deliv- 
ered, should  follow  him  for  the  sake  of  this,  and  not  for  the  sake 
of  the  Gospel.      "  I  determined,"  therefore,  said  he,  "  not  to 
know  any  thing  among  you,  save  Jesus  Christ,  and  him  crucified, 
and  my  speech  and  my  preaching  were  not  with  enticing  words 
of  man's  wisdom  ;"  "  for  do  I  now  please  man,  or  God  ?" 

It  is  material  to  apply  this  observation  still  more  particularly 
to  the  present  sermon.  There  is  in  it,  undoubtedly,  an  occasion- 
al mention  (and  in  a  plain  manner)  of  some  leading  truths  of  the 

27 


210 

Gospel :  and  yet,  if  the  manner  of  mentioning  these  is  well  con- 
sidered ;  if  the  probable  character  of  the  audience  is  taken  into 
contemplation  ;  and  if,  likewise,  the  general  drift  of  the  sermon 
is  weighed,  it  may  then  possibly  be  found  that  even  those  Gos- 
pel truths,  slated  as  they  were,  and  under  all  the  circumstances 
of  the  case,  were  likely  not  only  to  be  inefficient,  but  perhaps 
even  worse  than  inefficient,  in  respect  to  no  small  part  of  the  con- 
gregation. 

The  Gospel  truths  chiefly  asserted  were  the  total  corruption 
of  man,  the  necessity  of  conversion,  of  faith,  and  of  the  love  of 
Christ,  as  well  as  the  inefficacy  of  preaching  morality ; — all 
points  of  infinite  importance,  but  which  need  to  be  taught,  not 
by  being  briefly  named  only,  or  violently  asserted,  but  by  being 
fully  and  clearly  explained,  both  as  to  their  nature  and  effects. 

Now  it  may  be  observed,  that  the  common  people,  (of  whom 
a  large  part  of  this  congregation  consisted,)  generally  like  strong 
doctrine,  and  seldom  take  offence  at  its  strength.  We  mean, 
that  even  they  whose  lives  evince  that  they  are  not  the  better  for 
it,  seldom  quarrel  with  the  doctrine,  if  they  are  people  of  the 
lower  class.  The  reasons  of  this  are  several : — One  is,  that  the 
lower  people  are  credulous,  and  apt  to  take  upon  trust  any  doc- 
trine that  is  vehemently  preached.  Another  is,  that  the  common 
people  reflect  and  reason  little,  and  do  not  therefore  easily  per- 
ceive the  holines  of  life  and  practice  to  which  the  doctrine  binds 
them,  nor  even  the  manner  in  which  a  doctrine  condemns  them- 
selves. A  further  reason  of  their  loving  strong  doctrine  is,  that 
they  love  to  be  somewhat  roughly  dealt  with,  and  to  be  even,  in 
any  way,  strongly  and  vehemently  impressed.  The  brief  men- 
tion of  two  or  three  strong  doctrines  to  an  unlettered  audience, 
is  therefore  both  a  means  of  being  popular  among  them,  and,  if 
this  brief  and  strong  mention  of  it  be  all,  is  a  means  of  doing  but 
little  good.  In  the  present  case,  there  is  reason  to  fear,  that  the 
good  and  sound  doctrine,  for  such  there  certainly  is  in  it,  may 
have  been  given  only  in  such  manner  and  quantity,  as  even  to 
promote  in  many  persons  the  self-delusion  so  much  to  be  dread- 
ed ;  for,  in  order  successfully  to  introduce  into  any  mixed  con- 
gregation delusion  and  error,  there  must  always  be  some  mix- 
ture of  truths.     Had  Mr.  13 's  sermon  consisted  of  nothing  elsr 


211 

than  an  uninterrupted  succession  of  mere  conceits,  lew,  or  none, 
probably  would  have  been  misled  by  it ;  but  the  good  Gospel 
sayings  in  it  would  make  it  pass. 

It  will,  however,  probably  be  replied  to  all  that  has  been  said, 

that  such  preaching  as  that  of  Mr.  B has,  in  point  of  fact, 

been  found  very  useful,  very  many  persons  having  been  convert- 
ed by  it.  To  this  I  answer,  that  it  would  not  be  enough  to  say 
that  many  had  been  converted  by  him  ;  for  the  very  point,  which 
I  have  been  labouring  to  prove,  is,  that  the  word  Conversion,  un- 
less the  clear  nature  of  the  thing  be  fully  and  at  large  explained, 
is  a  word  extremely  vague  and  delusive.  Before  we  can  admit 
the  force  of  the  observation,  it  must  be  therefore  shown  in  detail 
from  what,  and  to  what,  he  has  converted  so  many  people.  The 
fair  presumption  certainly  is,  that  he  has  converted  them  to  just 
his  own  way  of  interpreting  Scripture,  and  to  all  his  own  tenets 
as  far  as  they  appear  in  his  sermons.  The  mere  circumstance 
of  an  effect  being  produced,  is  not  to  be  allowed  to  be  in  itself 
material.  The  Pharisees  of  old  produced  an  effect  by  theit 
preaching;  for  it  is  observed  in  Scripture,  that  they  made  pros* 
elytes  ;  out  then  the  misfortune  was,  that  their  proselytes  were 
ten  times  more  the  children  of  hell  than  before.  The  Socinians 
of  this  day  make  converts  ;  but  unhappily  it  is  converts  to  Socin- 
ianism.  Mr.  Huntington  has  made  many  converts,  but  they  are 
many  of  them  converts  to  every  tittle  of  his  own  extravagant  and 
antimonian  opinions.  It  is  of  the  nature  of  every  seed  to  pro- 
duce after  its  own  kind.  To  assume  that  because  a  man's 
preaching  makes  converts  to  his  own  opinions  it  is  a  conclu- 
sive proof  of  the  goodness  of  the  preacher,  is  therefore  to  beg 
the  whole  question.     The  probability  in  this  case  is,  that  since 

the  hearers  of  Mr.  B occasionally  hear  other  preachers, 

the  effect  produced  is  the  joint  effect  of  the  whole  of  the  preach- 
ing which  they  hear.     What  may  be  defective  in  Mr.  B- 's 

preaching,  may  partly  be  supplied  by  others,  and  the  full  evil  ot 
his  system  may  for  that  reason  not  appear. 

I  might  also  have  dwelt  on  the  subject  of  the  false  taste  and 
conceit  of  certain  parts  of  this  sermon,  and  particularly  of  one- 
part  of  it,  which  seems  to  have  been  a  quotation.      Such  ludi- 


212 

crous  expositions  of  Scripture  are  well  known  to  have  marked  the 
character  of  those  persons  who,  in  the  time  of  Cromwell,  most 
shamefully  disgraced  the  profession  of  religion  ;  and  are  not  un- 
likely to  be  considered  by  reflecting  men  as  symptoms  of  a  sim- 
ilar tendency  among  the  zealous  religionists  of  the  present  day. 
We  have  chosen,  however,  to  attack  this  sermon  chiefly  in  what 
appeared  to  be  most  fundamental,  namely,  on  account  of  the  in- 
effectual way  in  which  Gospel  doctrine  is  taught  in  it ;  on  ac- 
count of  the  room  for  self-flattery,  which  it  affords  to  the  bulk  of 
hearers ;  and  also  on  account  of  the  unfair  and  unwarrantable 
mode  in  which  the  preacher  attempts  to  catch  attention,  by  a 
false  system  of  interpreting  Scripture.  To  borrow  his  own 
phrase,  may  it  not  be  even  questioned  whether  he  himself,  in  this 
instance,  may  not  be  one  of  those  persons,  who  have  been  fish- 
ing with  an  unlawful  net,  and  casting  among  his  hearers  an  agree- 
able bait,  which,  however,  may  have  had  nahook  attached  to  it  ° 


CLAUDE'S  ESSAY 


ox  tiif. 


COMPOSITION  OF  A  SERMON 


ESSAY,  &c. 

CHAP.  I. 

ON  THE  CHOICE  OF  TEXTS. 

There  are  in  general  five  parts  of  a  sermon,  the  ex- 
ordium, the  connexion,  the  division,  the  discussion,  and 
the  application  :  but,  as  connexion  and  division  are  parts 
which  ought  to  be  extremely  short,  we  can  properly 
reckon  only  three  parts  ;  exordium,  discussion,  and  appli- 
cation. However,  we  will  just  take  notice  of  connex- 
ion and  division  after  we  have  spoken  a  little  on  the 
choice  of  texts,  and  on  a  few  general  rules  of  discussing 
them.* 

*  Bishop  Wilkin  says,  "Preaching  should  have  its  rules  and  canons,  where- 
by men  may  be  directed  to  the  easiest  and  readiest  way  for  the  practice  of  it. 
Besides  all  academical  studies  of  languages,  sciences,  divinity,  &c.  besides  all 
these,  there  i9  a  particular  art  of  preaching.  Two  abilities  are  requisite  in  every 
one  ;  a  right  understanding  of  sound  doctrine,  and  an  ability  to  propound,  con- 
firm,  and  apply  it  to  others.  The  first  may  be  without  the  other ;  and,  as  a  mac 
may  be  a  good  lawyer,  and  yet  not  a  good  pleader ;  so  he  may  be  a  good  divine, 
and  yet  not  a  good  preacher.  One  reason  why  mea  of  eminent  parts  are  so  slow 
and  unskilful  herein,  is,  that  they  have  not  been  versed  in  this  study,  and  are 
therefore  unacquainted  with  those  proper  rules  and  directions  by  which  they 
should  be  guided  in  the  attaining  and  exercise  of  this  gift.  It  hath  been  the 
usual  course  at  the  university,  to  venture  upon  this  calling  in  an  abrupt,  over- 
hasty  manner.  When  scholars  have  passed  over  their  philosophical  studies,  and 
made  some  little  entrance  on  divinity,  they  presently  think  themselves  fit  for  the 
pulpit,  without  any  father  inquiry,  as  if  the  gift  of  preaching,  and  sacred  orato- 
ry, was  not  a  distinct  art  of  itself.  This  would  be  counted  very  preposterous 
in  other  matters,  if  a  man  should  presume  on  being  an  orator  because  he  was  a 
logician,  or  to  practise  physic  because  he  had  learned  philosophy,"  &c. 

Wilkin's  Ecclesiaf'." 


21G  .   ESSAY  ON  THE 

1.  Never  choose  such  texts  as  have  not  a  complete  sense  ; 
for  only  impertinent  and  foolish  people  will  attempt  to 
preach  from  one  or  two  words,  which  signify  nothing. 

2.  Not  only  words,  which  have  a  complete  sense  of 
themselves  must  be  taken,  but  they  must  also  include 
the  complete  sense  of  the  writer,  whose  words  they  are; 
for  it  is  his  language,  and  they  arc  his  sentiments,  which 
you  explain.  For  example,  should  you  take  these 
words  of  2  Cor.  i.  3.  Blessed  be  God,  the  Father  of  our 
Lord  Jesus  Christ,  the  Father  of  mercies  and  the  God  of 
all  comfort,  and  stop  here,  you  would  conclude  a  com- 
plete sense ;  but  it  would  not  be  the  apostle's  sense. 
Should  you  go  farther,  and  add,  who  comfortcth  vs  in  all 
our  tribulation,  it  would  not  then  be  the  complete  sense  of 
St.  Paul,  nor  would  his  meaning  be  wholly  taken  in,  un- 
less you  went  on  to  the  end  of  the  fourth  verse.  When 
the  complete  sense  of  the  sacred  writer  is  taken,  you 
may  stop  ;  for  there  are  few  texts  in  scripture,  which 
do  not  afford  matter  sufficient  for  a  sermon;  and  it  is 
equally  inconvenient  to  take  too  much  text,  or  too  little  ; 
both  extremes  must  be  avoided. 

When  too  little  text  is  taken,  you  must  digress  from 
the  subject  to  find  something  to  say  ;  flourishes  of  wit 
and  imagination  must  be  displayed,  which  are  not  of  the 
genius  of  the  pulpit  ;  and,  in  one  word,  it  will  make  the 
hearers  think,  that  self  is  more  preached  than  Jesus 
Christ ;  and  that  the  preacher  aims  rather  at  appearing 
a  wit,  than  at  instructing  and  edifying  his  people. 

When  too  much  text  is  taken,  either  many  important 
considerations,  which  belong  to  the  passage,  must  be 
left  out,  or  a  tedious  prolixity  must  follow.  A  proper 
measure,  therefore,  must  be  chosen,  and  neither  too  Iit- 
rte,  nor  too  much  matter  taken.     Some  say,  preaching  is 


COMPOSITION  OF  A  SERMON.  217 

designed  only  to  make  scripture  understood,  and  there- 
tore  they  take  a  great  deal  of  text,  and  are  content  with 
giving  the  sense,  and  with  making  some  principal  reflec- 
tions ;  but  this  is  a  mistake  ;  for  preaching  is  not  only 
intended  to  give  the  sense  of  scripture,  but  also  of  the- 
ology in  general  ;  and,  in  short,  to  explain  the  whole  of 
religion,  which  cannot  be  done,  if  too  much  matter  be 
taken  ;  so  that,  I  think,  the  manner  commonly  used  in  our 
churches  is  the  most  reasonable,  and  the  most  comform- 
able  to  the  end  of  preaching.  Every  body  can  read 
scripture  with  notes  and  comments  to  obtain  simply  the 
sense  ;  but  we  cannot  instruct,  solve  difficulties,  unfold 
mysteries,  penetrate  into  the  ways  of  divine  wisdom,  es- 
tablish truth,  refute  error,  comfort,  correct,  and  censure, 
fill  the  hearers  with  an  admiration  of  the  wonderful 
works  and  ways  of  God,  inflame  their  souls  with  zeal, 
powerfully  incline  them  to  piety  and  holiness,  which  are 
the  ends  of  preaching,  unless  we  go  farther  than  barely 
enabling  them,  to  understand  scripture. 

3.  To  be  more  particular,  regard  must  be  paid  to 
circumstances,  times,  places  and  persons,  and  texts  must 
be  chosen  relative  to  them*  Times  are  ordinary  or  ex- 
traordinary. Ordinary  times  are  Lord's  supper-days, 
new-year's  day,  &c.  On  these  days  particular  texts  should 
be  chosen,  which  suit  the  service  of  the  day ;  for  it 
would  discover  great  negligence  to  take  texts  on  such 
days,  which  have  no  relation  to  them.  It  is  not  to  be 
questioned  but  on  these  days  peculiar  efforts  ought  to 
be  made,  because  then  the  hearers  come  with  raised  ex- 
pectations, which,  if  not  satisfied,  turn  into  contempt, 
and  a  kind  of  indignation  against  the  preacher. 

Particular  days  not  fixed,  but  occasional,  are  fast 
clays,  ordination  days,  days  on  which  the   flock  must  be 

28 


218  AN   ESSAY  ON*  THE 

extraordinarily  comforted,  either  on  account  of  the 
falling  out  of  some  great  scandal,  the  exercise  of 
some  great  affliction,  or  the  inflicting  of  some  great 
censure.  On  fast-days,  it  is  plain,  particular  texts 
must  be  expressly  chosen  for  the  purpose  ;  but  on 
other  occasions  it  must  rest  on  the  preacher's  judg- 
ment ;  for  most  texts  may  be  used  extraordinarily, 
to  comfort,  exhort,  or  censure  ;  and,  except  the  sub- 
ject in  hand  be  extremely  important,  the  safest  way 
is  not  to  change  the  usual  text.  For  ordination-days  ex- 
traordinary texts  and  agreeable  to  the  subject  in  hand 
must  be  taken,  whether  it  regards  the  ordainer,  or  the 
ordained  ;  for  very  often  he,  who  is  ordained  in  the 
morning,  preaches  in  the  afternoon. 

I  add  one  word  touching  sermons  in  strange  church- 
es. 1.  Do  not  choose  a  text  which  appears  odd,  or  the 
choice  of  which  vanity  may  be  supposed  to  dictate.  2. 
Do  not  choose  a  text  of  censure  ;  for  a  stranger  has  no 
business  to  censure  a  congregation,  which  he  does  not 
inspect;  unless  he  have  a  particular  call  to  it,  being  eith- 
er sent  by  a  synod,  or  intreated  by  the  church  itself. 
In  such  a  case  the  censure  must  be  conducted  with  wis- 
dom, and  tempered  with  sweetness.  Nor  3.  Choose  a 
text  leading  to  curious,  knotty  questions  ;  then  it  would  be 
said,  the  man  meant  to  preach  himself.  But  4.  Choose 
a  text  of  ordinary  doctrine,  in  discussing  which,  doctrine 
and  morality  may  be  mixed,  and  rather  let  moral  things 
be  said  by  way  of  exhortation  and  consolation  than  by 
way  of  censure  ;  nor  that  the  vicious  should  not  be  cen- 
sured ;  for  reproof  is  essential  to  preaching ;  but  it 
must  be  given  soberly,  and  in  general  terms,  when  we 
are  not  with  our  own  ilocks. 


COMPOSITION  OF  A  SERMON.  219 

CHAP.  II. 

GENERAL  RULES  OF  SERMONS. 

Although  the  following  general  rules  are  well  known, 
yet  they  are  too  little  practised :  they  ought,  however, 
to  be  constantly  regarded. 

1.  A  sermon  should  clearly  and  purely  explain  a  text, 
make  the  sense  easy  to  be  comprehended,  and  place 
things  before  the  people's  eyes,  so  that  they  may  be  un- 
derstood without  difficulty.  This  rule  condemns  embar- 
rassment and  obscurity,  the  most  disagreeable  thing  in 
the  world  in  a  gospel  pulpit.  It  ought  to  be  remember- 
ed, that  the  greatest  part  of  the  hearers  are  simple  peo- 
ple, whose  profit,  however,  must  be  aimed  at  in  preach- 
ing :  but  it  is  impossible  to  edify  them,  unless  you  be 
very  clear.  As  to  learned  hearers,  it  is  certain,  they 
will  always  prefer  a  clear  before  an  obscure  sermon ; 
for,  first,  they  will  consider  the  simple,  nor  will  their  be- 
nevolence be  content  if  the  illiterate  be  not  edified  ;  and 
next,  they  will  be  loth  to  be  driven  to  the  necessity  of 
giving  too  great  an  attention,  which  they  cannot  avoid, 
if  the  preacher  be  obscure.  The  minds  of  men,  wheth- 
er learned  or  ignorant,  generally  avoid  pain ;  and  the 
learned  have  fatigue  enough  in  the  study,  without  in- 
creasing it  at  church. 

2.  A  sermon  must  give  the  entire  sense  of  the  whole 
text,  in  order  to  which  it  must  be  considered  in  every 
view.  This  rule  condemns  dry  and  barren  explications, 
wherein  the  preacher  discovers  neither  study  nor  inven- 
tion, and  leaves  unsaid  a  great  number  of  beautiful  things, 
with  which  his  text  would  have  furnished  him.     Preach- 


220  AN    ESSAY    ON    THE 

ments  of  this  kind  are  extremely  disgustful ;  the  mind  is 
neither  elevated,  nor  informed,  nor  is  the  heart  at  all 
moved.  In  matters  of  religion  and  piety,  not  to  edify 
much,  is  to  destroy  much  ;  and  a  sermon  cold  and  poor 
will  do  more  mischief  in  an  hour,  than  a  hundred  rich 
sermons  can  do  good.  I  do  not  mean,  that  a  preacher 
should  always  use  his  utmost  efforts,  nor  that  he  should 
always  preach  alike  well ;  for  that  neither  can  nor  ought 
to  be.  There  are  extraordinary  occasions,  for  which  all 
his  vigour  must  he  reserved.  But  I  mean,  that,  in  ordi- 
nary and  usual  sermons,  a  kind  of  plenitude  should  satis- 
fy and  content  the  hearers.  The  preacher  must  not  al- 
ways labour  to  carry  the  people  beyond  themselves,  nor 
to  ravish  them  into  extacies :  but  he  must  always  satis- 
fy them,  and  maintain  in  them  an  esteem  and  an  eager- 
ness for  practical  piety. 

3.  The  preacher  must  be  wise,  soher,  chaste.      I  say 
wise,  in  opposition  to  those  impertinent  people,  who  utter 
jests,  comical  comparisons,  quirks  and   extravagancies  ; 
and  such  are  a  great  part  of  the  preachers  of  the  church 
of  Rome.     I  say  sober,  in  opposition  to  those  rash  spir- 
its, who  would  penetrate  all,  and  curiously  dive  into  mys- 
teries beyond  the  bounds  of  modesty.      Such  are  those, 
who  make  no  difficulty  of  delivering  in  the  pulpit  all  the 
speculations  of  the  schools,  on  the  mystery  of  the  trinity, 
fhe  incarnation,  the   eternal   reprobation  of  mankind ; 
such  as  treat  of  questions  beyond  our  knowledge  ;    viz. 
What  would  have  been  if  Adam  had  abode  in  innocence  ; 
what  the  state  of  souls  after  death  ;  or  what  the  resur- 
rection ;    and   our   state   of  eternal   glory   in   paradise. 
Such  are  they,  who  fill  their  sermons  with  the  different 
interpretations  of  a  term,  or  the  different  opinions  of  in- 
terpreters on  any  passage  of  scripture  ;  who  load  their 


COMPOSITION  OF  A  SERMON.  221 

hearers  with  tedious  recitals  of  ancient  history ;  or  on 
account  of  the  divers  heresies  which  have  troubled  the 
church  upon  any  matter  ;  all  these  are  contrary  to  the 
sobriety  of  which  we  speak,  and  which  is  one  of  the  most 
excellent  pulpit  virtues.  I  say  farther  chaste,  in  oppo- 
sition to  those  bold  and  impudent  geniuses  who  are  not 
ashamed  of  saying  many  things,  which  produce  unclean 
ideas  in  the  mind.  Chastity  should  weigh  the  expres- 
sions, and  Diake  a  judicious  choice,  in  order  to  keep  the 
hearers'  minds  at  the  greatest  distance  from  all  sorts  of 
carnal  and  terrestrial  ideas.  The  likeliest  way  of  suc- 
ceeding in  these  cases  is  to  beware  of  pressing  metaphor- 
ical terms  too  far  ;  to  adhere  to  general  considerations, 
and  if  possible  to  explain  the  metaphorical  terms  in 
few  words,  and  afterwards  to  cleave  entirely  to  the  thing 
itself. 

4.  A  preacher  must  be  simple  and  grave.  Simple, 
speaking  things  full  of  good  natural  sense  without  meta- 
physical speculations  ;  for  none  are  more  impertinent 
than  they,  who  deliver  in  the  pulpit  abstract  specula- 
tions, definitions  in  form,  and  scholastic  questions,  which 
they  pretend  to  derive  from  their  texts  ; — as,  on  the 
manner  of  the  existence  of  angels  ;  the  means  whereby 
they  communicate  their  ideas  to  each  other  ;  the  manner 
in  which  ideas  eternally  subsist  in  the  divine  understand- 
ing ;  with  many  more  of  the  same  class,  all  certainly  op- 
posite to  simplicity.  To  simple  I  add  grave,  because  all 
sorts  of  mean  thoughts  and  expressions,  all  sorts  of  vul- 
gar and  proverbial  sayings,  ought  to  be  avoided.  The 
pulpit  is  the  seat  of  good  natural  sense ;  and  the  good 
sense  of  good  men.  On  the  one  hand  then,  you  are  not 
to  philosophize  too  much,  and  refine  vour  subject  out  of 


222  AN    ESSAY    ON    THE 

sight ;  nor,  on  the  oilier,  to  abase  yourself  to  the  lan- 
guage and  thoughts  of  the  dregs  of  the  people. 

5.  The  understanding  must  be  informed,  but  in  a 
manner,  however,  which  affects  the  heart  ;  cither  to  com- 
fort the  hearers,  or  to  excite  them  to  acts  of  piety,  re- 
pentance or  holiness.  There  are  two  ways  of  doing  this, 
one  formal,  in  turning  the  subject  to  moral  uses,  and  so 
applying  it  to  the  hearers  ;  the  other  in  the  simple  choice 
of  the  things  spoken ;  for  if  they  be  good,  solid,  evan- 
gelic, and  edifying  of  themselves,  should  no  application 
be  formally  made,  the  auditors  would  make  it  them- 
selves; because  subjects  of  this  kind  are  of  such  *a  na- 
ture, that  they  cannot  enter  the  understanding  without 
penetrating  the  heart.  I  do  not  blame  the  method  of 
some  preachers,  who,  when  they  have  opened  some 
point  of  doctrine,  or  made  some  important  observation, 
immediately  turn  it  into  a  brief  moral  application  to  the 
hearers  ;  this  Mr.  Daille  frequently  did :  yet  I  think  it 
should  not  be  made  a  constant  practice,  because,  1st, 
what  the  hearer  is  used  to,  he  will  be  prepared  for,  and 
so  it  will  lose  its  effect ;  and  2dly,  because  you  would 
thereby  interrupt  your  explication,  and  consequently  al- 
so the  attention  of  the  hearer,  which  is  a  m-cat  incon- 
venience.  Nevertheless,  when  it  is  done  but  seldom, 
and  seasonably,  great  advantage  may  be  reaped. 

6.  One  of  the  most  important  precepts  for  the  dis- 
cussion of  a  text,  and  the  composition  of  a  sermon,  is, 
above  all  things,  to  avoid  excess  :  JVc  quid  nimis. 

1.  There  must  not  be  too  much  genius  ;  I  mean,  not 
too  many  brilliant,  sparkling,  and  striking  things  ;  for 
they  would  produce  very  bad  effects.  The  auditor  will 
never  fail  to  say,  The  man  preaches  himself,  aims  to 
display  his  genius,  and  is  not  animated   by  the  spirit  of 


COMPOSITION  OF  A  SERMON.  223 

God,  but  by  that  of  the  world.  Besides,  the  hearer 
would  be  overcharged  ;  the  mind  of  man  has  its  bounds 
and  measures,  and  as  the  eye  is  dazzled  with  too  strong 
a  light,  so  is  the  mind  offended  with  the  glare  of  too 
great  an  assemblage  of  beauties.  Farther,  it  would  des- 
troy the  principal  end  of  preaching,  which  is  to  sanctify 
the  conscience ;  for  when  the  mind  is  overloaded  with 
too  many  agreeable  ideas,  it  has  not  leisure  to  reflect  on 
the  objects ;  and,  without  reflection,  the  heart  is  unaf- 
fected. 

2.  A  sermon  must  not  be  overcharged  with  doctrine. 
because  the  hearers'  memories  cannot  retain  it  all,  and 
by  aiming  to  keep  all,  they  will  lose  all  ;  and  because 
you  will  be  obliged  either  to  be  excessively  tedious,  or 
to  propose  the  doctrine  in  a  dry,  barren,  scholastic  man- 
ner, which  will  deprive  it  of  all  its  beauty  and  efficacy. 
A  sermon  should  instruct,  please  and  affect ;  that  is,  it 
should  always  do  these  as  much  as  possible.  As  the 
doctrinal  part,  which  is  instructive,  should  always  be 
proposed  in  an  agreeable  and  affecting  manner ;  so  the 
agreeable  parts  should  be  proposed  in  an  instructive  man- 
ner; and  even  in  the  conclusion,  which  is  designed  wholly 
to  affect,  agreeableness  must  not  be  neglected,  nor  alto- 
gether instruction.  Take  care,  then,  not  to  charge  your 
sermon  with  too  much  matter. 

3.  Care  must  also  be  taken  never  to  strain  any  par- 
ticular part,  either  in  attempting  to  exhaust  it,  or  to 
penetrate  too  far  into  it.  If  you  aim  at  exhausting  a 
subject,  you  will  be  obliged  to  heap  up  a  number  of 
common  things  without  choice  or  discernment ;  if  at 
penetrating,  you  cannot  avoid  falling  into  many  curious 
questions,  and  unedifying  subtilties  ;  and  frequently  in 
attempting  it  you  will  distil  the  subject  till  it  evaporates. 


224  LM    ESSATf    UN    THK 

4.  Figures  must  not  be  overstrained.  This  is  done  by 
stretching  metaphor  into  allegory,  or  by  carrying  a  par- 
allel too  far.  A  metaphor  is  changed  into  an  allegory, 
when  a  number  of  things  are  heaped  up,  which  agree  to 
the  subject,  in  keeping  close  to  the  metaphor.  As  in 
explaining  this  text,  God  is  a  sun  and  a  shield  ;  it 
would  be  stretching  the  metaphor  into  an  allegory  to 
make  a  great  collection  of  what  God  is  in  himself; 
what  to  us ;  what  he  does  in  the  understanding  and 
conscience  of  the  believer ;  what  he  operates  on  the 
wicked ;  what  his  absence  causeth ;  and  all  these 
under  terms,  which  had  a  perpetual  relation  to  the 
sun.  Allegories  may  be  sometimes  used  very  agree- 
ably ;  but  they  must  not  be  strained,  that  is,  all,  that 
can  be  said  on  them,  must  not  be  said.  A  parallel  is 
run  too  far,  when  a  great  number  of  conformities  be- 
tween the  figure,  and  the  thing  represented  by  the  fig- 
ure, are  heaped  together.  This  is  almost  the  perpetual 
vice  of  mean  and  low  preachers ;  for  when  they  catch  a 
figurative  word,  or  a  metaphor,  as  when  God's  word  is 
called  a  fire,  or  a  sword  ;  or  the  church  a  house,  or  a 
dove  ;  or  Jesus  Christ  a  light,  a  sun,  a  vine,  or  a  door  ; 
they  never  fail  making  a  long  detail  of  conformities  be- 
tween the  fio-ures  and  the  subjects  themselves  ;  and  fre- 
quently  say  ridiculous  things.  This  vice  must  be  avoid- 
ed, and  you  must  be  content  to  explain  the  metaphor  in 
a  few  words,  and  to  mark  the  principal  agreements,  in 
order  afterward  to  cleave  to  the  thing  itself. 

5.  Reasoning  must  not  be  carried  too  Jar.  This  may 
be  done  many  ways  ;  either  by  long  trains  of  reasons, 
composed  of  a  quantity  of  propositions  chained  together, 
or  principles  and  consequences  ;  which  way  ol  reasoning 
is  embarrassing  and  painful  to  the  auditor;  or  by  mak- 


COMPOSITION  OP  A  SERMON.  220 

ing  many  branches  of  reasons,  and  establishing  them  one 
after  another ;  which  is  tiresome  and  fatiguing  to  the 
mind.     The  mind  of  man   loves   to  be  conducted   in  a 
more  smooth  and  easy  way ;  all  must  not  be  proved  at 
once  ;    but,   supposing   principles,   which   are    true   and 
plain,  and  which  you,  when  it  is  necessary,  are   capable 
of  proving  and  supporting,  you  must  be  content  with 
using  them  to  prove  what  you  have  in  hand.     Yet  I  do 
not    mean,   that  in   reasoning,  arguments  should   be  so 
short  and  dry,  and  proposed  in  so  brief4  a  manner  as  to 
divest  the  truth  of  half  its  force,  as  many  authors  leave 
them.      I  only  mean,  that  a  due  medium  should  be  pre- 
served ;   that  is,  that  without  fatiguing  the  mind  and  at* 
tention  of  the  hearer,  reasons  should  be  placed  in  just  as 
much  force  and  clearness,  as  are  necessary  to  produce 
the  effect. 

Reasoning  also  may  be  overstrained  by  heaping 
great  numbers  of  proofs  on  the  same  subject.  Nume- 
rous proofs  are  intolerable,  except  in  a  principal  matter, 
which  is  like  to  be  much  questioned  or  controverted  by 
the  hearers.  In  such  a  case  you  would  be  obliged  to 
treat  the  subject  fully  and  ex  professo  ;  otherwise  the 
hearers  would  consider  your  attempt  to  prove  the  matter 
as  an  useless  digression.  But  when  you  are  obliged  to 
treat  a  subject  fully,  when  that  subject  is  very  impor- 
tant, when  it  is  doubted  and  controverted,  then  a  great 
number  of  proofs  are  proper.  In  such  a  case  you  must 
propose  to  convince  and  bear  down  the  opponent's  judg- 
ment, by  making  truth  triumph  in  many  different  man- 
ners. In  such  a  case,  many  proofs  associated  together 
to  produce  one  effect,  are  like-  many  rays  of  light,  which 
naturally  strengthen  each  other,  and  which  all  together 
form  a  body  of  brightness,  which  is  irresistible. 

29 


226  v  R  ESSAY  ON  THE 

6.  You  must  as  much  as  possible  abstain  from  all 
sorts  of  observations  foreign  from  theology.  In  this  class 
I  place,  1.  Grammatical  observations  of  every  kind,  Avhich 
not  being  within  the  people's  knowledge  can  only  wea- 
ry and  disgust  them.  They  may  nevertheless  be  used 
when  they  furnish  an  agreeable  sense  of  the  word,  or 
open  some  important  observation  on  the  subject  itself, 
provided  it  to  be  done  very  seldom  and  very  pertinently. 

2.  Critical  observations  about  different  readings,  dif- 
ferent punctuations,  &c.  must  be  avoided.  Make  all  the 
use  you  can  of  critical  knowledge  yourself;  but  spare 
the  people  the  account,  for  it  must  needs  be  very  disa- 
greeable to  them. 

I  add,  3dly.  Avoid  philosophical  and  historical  ob- 
servations, and  all  such  as  belong  to  Rhetoric  ;  or,  if  you 
do  use  them,  do  not  insist  on  them,  and  choose  only 
those,  which  give  either  some  light  to  the  text,  or 
heighten  its  pathos  and  beauty ;  all  others  must  be  re- 
jected. 

Lastly.  I  say  the  same  of  passages  from  Profane 
■Authors,  or  Robbies,  or  Fathers,  with  which  many  think 
they  enrich  their  sermons.  This  farrago  is  only  a  vain 
ostentation  of  learning,  and,  very  often  they  who  fill  their 
sermons  with  such  quotations,  know  them  only  by  rela- 
tion of  others.  However,  I  would  not  blame  a  man  who 
should  use  them  discreetly.  A  quotation  not  common, 
and  properly  made,  has  a  very  good  effect. 


COMPOSITION  OF  A  SERMON.  227 


CHAP.  III. 


OF    CONNEXION. 


The  connexion  is  the  relation  of  your  text  to  the 
foregoing  or  following  verses.  To  find  this,  consider 
the  scope  of  the  discourse,  and  consult  commentators  5 
particularly  exercise  your  own  good  sense  ;  for  commen- 
tators frequently  trifle,  and  give  forced  and  far-fetched 
connexions,  all  which  ought  to  be  avoided,  for  they  are 
not  natural,  and  sometimes  good  sense  will  discover  the 
scope  and  design  of  a  writer  far  better  than  this  kind  of 
writers. 

There  are  texts,  the  connexions  of  which  (I  own)  it 
will  be  sometimes  difficult  to  perceive.  In  such  a  case 
endeavour  to  discover  them  by  frequent  and  intense 
meditation,  or  take  that,  Avhich  commentators  furnish  ; 
and  among  many,  which  they  give,  choose  that,  which  ap- 
pears most  natural ;  and  if  you  can  find  none  likely,  Ihe 
best  way  will  be  to  let  the  passage  alone.  The  connex- 
ion is  a  part,  which  must  be  very  little  insisted  on,  be- 
cause the  hearers  almost  always  pass  it  over,  and  re- 
ceive but  little  instruction  from  it. 

When  the  coherence  will  furnish  any  agreeable  con- 
siderations for  the  illustration  of  the  text,  they  must  be 
put  in  the  discussion ;  and  this  will  very  often  happen. 
Sometimes  also  you  may  draw  thence  an  exordium :  in 
such  a  case  the  exordium  and  connexion  will  be  coi> 
founded  together. 


'-228  AN  ESSAY  ON  THE 


CHAP.  IV. 

OF    DIVISION. 

Division,  in  general,  ought  to  be  restrained  to  a  small 
number  of  parts  :  they  should  never  exceed  four  or  five 
at  the  most ;  the  most  admired  sermons  have  only  two 
or  three  parts  * 

There  are  two  sorts  of  divisions,  which  we  may  very 
properly  make  ;  the  first,  which  is  the  most  common,  is 
the  division  of  the  text  into  its  parts  ;  the  other  is  of  the 
discourse,  or  sermon  itself,  which  is  made  on  the  text.t 

I.  The  division  of  a  discourse,  is  proper,  when,  to 
give  light  to  a  text,  it  is  necessary  to  mention  many 
things,  which  the  text  supposes  but  does  not  formally 
express ;  and  which  must  be  collected  elsewhere,  in  or- 
der to  enable  you  to  give  in  the  end  a  just  explication  of 
the  text.  In  such  a  case  you  may  divide  your  discourse 
into  two  parts,  the  first  containing  some  general  consid- 
erations necessary  for  understanding  the  text ;  and  the 
second  the  particular  explication  of  the  text  itself. 

1.  This  method  is  proper  when  a  prophecy  of  the  Old 
Testament  is  handled  ;  for  generally,  the  understanding  of 


*  A  proper  method  of  division  may  be  seen  in  the  following  specimen  from 
Cicero. 

Causa  quae  sit  videti?  ;  nunc  quid  agendum  sit  considerate.  Primum  mihi 
videtur  de  genere  belli ;  deinde  de  magnitudine  ;  turn  de  imperatore  deligendo 
esse  dicendum.  Primum  bellum  Asiaticum  genere  suo  grave  et  necessarium  es- 
se. 1.  Quia  agitur  gloria  pop.  Rom.  2.  Quiaagitur  aalus  sociorum.  3.  Quia 
aguntur  vectigalia  maxima.  4.  Quia  aguntur  fortunes  multorum  civium.  .  .  . 
Tertium  Pompeius  est  bonus  imperator,  quia  in  eo  sunt  quatuor  virtutes,  qua? 
bonum  imperatorem  commendant.  1.  Scientia  rei  militaris.  2.  Virtus.  3. 
Auctoritas.     4.  Felicitas.     Pro  lege  Manilla. 


'&< 


+  These  may  be  called  textual  and  topica'. 


COMPOSITION  OF  A  SERMON.  229 

ihese  prophecies  depends  on  many  general  considera- 
tions, which,  by  exposing  and  refuting  false  senses,  open 
a  way  to  the  true  explication  ;  as  appears  by  what  has 
been  said  on  Gen.  iii.  15  ;  "I  will  put  enmity  between 
thee,  and  the  woman ;  and  between  thy  seed,  and  her 
seed ;  it  shall  bruise  thy  head,  and  thou  shalt  bruise  his 
heel  ;"  and  on  the  covenant  made  with  Abraham,  &c* 

2.  This  method  is  also  proper  on  a  text  taken  from  a 
dispute,  the  understanding  of  which  must  depend  on  the 
state  of  the  question,  the  hypotheses  of  adversaries, 
and  the  principles  of  the  inspired  writers.  All  these 
lights  are  previously  necessary,  and  they  can  only  be 
given  by  general  considerations  :  For  example,  Rom.  iii. 
28.  "  We  conclude  that  a  man  is  justified  by  faith  with- 
out the  deeds  of  the  law."  Some  general  considerations 
must  precede,  which  clear  up  the  state  of  the  question 
between  St.  Paul  and  the  Jews,  touching  justification  ; 
which  mark  the  hypothesis  of  the  Jews  upon  that  subject, 
and  which  discover  the  true  principle,  which  St.  Paul 
would  establish ;  so  that  in  the  end  the  text  may  be 
clearly  understood. 

3.  This  method  also  is  proper  in  a  conclusion  drawn 
from  a  long  preceding  discourse  ;    as  for   example,  Rom. 

v.  i.  "  Therefore  being  justified  by  faith  we  have  peace 
with  God,  through  our  Lord  Jesus  Christ."  Some  think 
that,  to  manage  this  text  well,  we  ought  not  to  speak  of 
justification  by  faith ;  but  only  of  that  peace,  which  we 
have  with  God,  through  our  Lord  Jesus  Christ.     I  grant, 

7  o  o 

we  ought  not  to  make  justification  the  chief  part  of  the 
sermon  ;  but  the  text  is  a  conclusion  drawn  by  the  apos- 
tle from  the  preceding  discourse  ;   and  we  shall  deceive 

s  These  genera)  considerations  appear  better  still  in  an  exordium. 


2'M  \A   ESSAY  ON  THE 

ourselves,  if  wc  imagine  this  dispute  between  St.  Paul 
and  the  Jews  so  well  known  to  the  people,  that  it  is 
needless  to  speak  of  it  ;  they  are  not,  in  general,  so  well 
acquainted  with  scripture".  The  discourse  then  must  be 
divided  into  two  parts,  the  first  consisting  of  some  gene- 
ral considerations  on  the  doctrine  of  justification,  which 
St.  Paul  establishes  in  the  preceding  chapters  ;  and  the 
second,  of  his  conclusion,  That,  being  thus  justified,  we 
have  peace  with  God,  &c. 

The  same  may  be  said  of  the  first  verse  of  the  viii. 
of  Romans,  "  There  is  therefore  now  no  condemnation  to 
them,  that  are  in  Christ  Jesus,  who  walk  not  after  the 
flesh,  but  after  the  Spirit ;"  for  it  is  a  consequence  drawn 
from  what  he  had  been  establishing  before. 

4.  The  same  method  is  proper  for  texts,  which  are 
quoted  in  the  New  Testament  from  the  Old,  You  must 
prove  by  general  considerations,  that  the  text  is  properly 
produced,  and  then  you  may  come  clearly  to  its  explica- 
tion. Of  this  kind  are  Heb.  i.  5,  6.  "  I  will  be  to  him  a 
father  and  he  shall  be  to  me  a  son :"  ii.  6.  "  One  in  a 
certain  place  testified,  saying,  What  is  man  that  thou 
art  mindful  of  him  ?"  iii.  7.  "  Wherefore,  as  the  Holy 
Ghost  saith,  To-day  if  ye  will  hear  his  voice,  harden  not 
your  hearts."  There  arc  many  passages  of  this  kind  in 
the  New  Testament. 

5.  In  this  class  must  be  placed  divisions  into  different 
vespects,  or  different  views.  These,  to  speak  properly, 
are  not  divisions  of  a  text  into  its  parts,  but  rather  dif- 
ferent applications,  which  are  made  of  the  same  text  to 
divers  subjects.  Typical  texts  should  be  divided  thus  ; 
and  a  great  number  of  passages  in  the  Psalms,  which  re- 
late not  only  to  David,  but  also  to  Jesus  Christ;  such 
should  be  considered,  first,   literally,   as  they  relate  to 


COMPOSITION  OF  A  SERMON.  231 

David  ;    and  then,  in  their  mystical  sense,  as  they  refer 
to  the  Lord  Jesus. 

There  are  also  typical  passages,  which  beside  their 
literal  senses  have  also  figurative  meanings,  relating  not 
only  to  Jesus  Christ,  but  also  to  the  church  in  general, 
and  to  every  believer  in  particular  ;  or  which  have  dif- 
ferent degrees  of  their  mystical  accomplishment.* 

For  example,  Dan  ix.  7.  "  O  Lord,  righteousness 
belongeth  unto  thee,  but  unto  us  confusion  of  face  as  at 
this  day  :"  (which  is  a  very  proper  text  for  a  fast- 
day,)  must  not  be  divided  into  parts  ;  but  considered  in 
different  views.  1.  In  regard  to  all  men  in  general.  2.  In 
regard  to  the  Jewish  church  in  Daniel's  time.  And,  3.  In 
regard  to  ourselves  at  this  present  day. 

II.  As  to"  the  division  of  the  text  itself,  sometimes  the 
order  of  the  words  is  so  clear  and  natural,  that  no  divis- 
ion is  necessary ;  you  need  only  follow  simply  the  order 
of  the  words.  As  for  example,  Eph.  i.  3.  "  Blessed  be 
the  God  and  Father  of  our  Lord  Jesus  Christ,  who  hath 
blessed  us  with  all  spiritual  blessings  in  heavenly  places 
in  Christ."  It  is  not  necessary  to  divide  this  text,  be- 
cause the  words  divide  themselves  ;  and  to  explain  them 
we  need  only  follow  them.  Here  is  a  grateful  ac- 
knowledgment, blessed  be  God.  The  title,  under  which 
the  apostle  blesses  God,  the  Father  of  our  Lord  Jesus 
Christ.  The  reason,  for  which  he  blesses  him,  because 
he  hath  blessed  its.  The  plenitude  of  this  blessing,  with 
all  blessings.  The  nature  or  kind,  signified  by  the  term. 
spiritual.  The  place,  where  he  hath  blessed  us,  in  heav- 
enly places.     In  whom  he  hath  blessed  us,  in  Christ. 

*  Types  should  be  handled  cautiously,  and  soberly,  and  always  under  the 
immediate  direction  of  the  New  Testament  writers.  A  man  is  always  safe  when 
he  follows  these  guides. 


232  Afl  ESSAY  ON  TiiL 

Most  texts,  however,  ought  to  be  formally  divided; 
for  which  purpose  you  must  principally  have  regard  to 
the  order  of  nature,  and  put  that  division,  which  natural- 
ly precedes,  in  the  first  place  ;  and  the  rest  must  follow, 
each  in  its  proper  order.  This  may  easily  be  done  by 
reducing  the  text  to  a  categorical  proposition,  beginning 
with  the  subject,  passing  to  the  attribute,  and  then  to 
the  other  terms  ;  your  judgment  will  direct  you  how  to 
place  them* 

*  Oratio  cujus  summa  virtus  est  perspicuitas,  quaui  sit  viliosa  si  egeatintei- 
prete  !     Quint.  Inst.  lib.  i.  c.  4. 

Allowing  that  tests  are  to  be  divided  alter  reducing  them  to  categorical,  i.  e. 
to  single  propositions,  either  simple,  the  subjects  and  predicates  of  which  consist 
of  single  terms  ;  or  complex,  the  subjects  and  predicates  of  which  are  made  up 
of  complex  terms ;  allowing  that  the  subject  is  to  be  considered  first,  then  the 
attributes,  which  in  logic  are  the  same  with  predicates,  or  what  may  be  affirmed 
or  denied  of  any  subject ;  allowing  all  this,  yet  it  must  not  be  forgotten  that  this 
operation,  and  these  terms  belong  to  the  laboratory,  and  should  never  appear  in 
prescriptions  to  the  people  ;  especially  as  Mr.  Claude's  proposed  end  may  be 
better  answered  without  them.  He  aims  to  make  divisions  natural;  here  is  an 
example. 

Archbishop  Flechier,  on  Saul's  conversion,  considers,  first,  what  Jesus  Christ 
did  for  St.  Paul.  2.  What  HI.  Paul  did  for  Jesus  Christ.  In  the  first  part  he 
opens  divine  compassion,  as  a  spring  whence  flowed  Paul's  creation,  preservation, 
conversion,  gifts,  graces,  usefulness,  &c.  The  second  part  relates  the  use  that 
St.  Paul  made  of  all  these  out  of  gratitude,  and  to  God's  glory.     Flech.  Ser.  torn.  i. 

The  Archbishop  of  Cambray,  Feiielon,  (preaching  to  a  religious  order,  some 
of  whom  had  been  employed  in  missions  to  the  East,  from  Isa.  lx.  1 .  Arise,  shine, 
for  thy  light  is  come,  Sic.  introduces  his  division  thus  ;  l  But  I  feel  my  heart 
moved  within  me  ;  it  is  divided  between  joy  and  grief;  the  ministry  of  these 
apostolic  men,  and  the  call  of  these  Eastern  people,  are  the  triumphs  of  religion; 
but  perhaps  they  may  also  be  the  effects  of  a  secret  reprobation,  which  hangi 
over  us.  Pmfyaps  these  people  may  rise  upon  our  ruins,  as  the  Gentiles  rose 
upon  the  ruins  of  the  Jews.  Let  us  then  rejoice  in  the  Lord  ;  but  let  us  rejoice 
with  trembling.  These  two  exhortations  divide  my  discourse.  Fenel.  Oeuvr. 
torn.  ii. 

Uishop  Massillon,  preaching  to  his  clergy,  on  Luke  ii.  .34,  "This  child  is  set 
for  the  fall  and  rising  again  of  many  in  Israel,"  after  an  agreeable  exordium, 
says,  '  Let  us  pass  all  other  reasons  of  this  mystery,  and  coufine  ourselves  to  one 
single  truth,  which  regards  ourselves.'  He  then  accommodates  the  words  to 
every  minister  entering  on  his  holy  ofllce,  adding,  '  for  on  this  solemn  occasion 
it  may  be  said  of  him;  Heboid  thil  man  it  tttfor  the  fall,  or  ruing  again  of  majiy 


COMPOSITION  OF  A  SERMON.  233 

It  remains  to  be  observed,  that  there  are  two  natu- 
ral orders,  one  natural  in  regard  to  subjects  themselves, 
the  other  natural  in  regard'  to  us.  The  first  considers 
every  thing  in  its  natural  situation,  as  things  are  in  them- 
selves, without  any  regard  to  our  knowledge  of  them; 
the  other,  which  I  call  natural  in  regard  to  us,  observes 
the  situation,  which  things  have  as  they  appear  in  our 
minds,  or  enter  into  our  thoughts. 

When  in  anv  text  the  natural  order  of  things  differs 
from  that,  which  regards  our  knowledge  of  them,  we 
may  take  that  way,  which  we  like  best  ;  however,  I  be- 
lieve, it  would  be  best  to  follow  that  of  our  knowledge, 
because  it  is  easiest,  and  clearest  for  the  common  peo- 
ple. 

There  arc  texts,  which  contain  the  end  and  the 
means ;  the  cause  and  the  effect  ;  the  principle  and  the 
consequence  deduced  from  the  principle  ;  the  action  and 
the  principle  of  the  action  ;  the  occasion  and  the  motive 
of  the  occasion :  in  these  cases  it  is  arbitrarv  either  to 
begin  with  the  means,  and  afterwards  treat  of  the  end  • 
with  the  effect,  and  proceed  to  the  cause,  and  so  on  ;  or 
to  follow  the  contrary  order.  For  instance,  2  Tim.  ii. 
10.  "  Therefore  I  endure  all  things  for  the  elect's  sake, 
that  they  may  also  obtain  the  salvation  which  is  in  Christ 
with  eternal  glory."     It  is  plain,  that  the  text  has  three 

in  Israel;  he  comes  to  be  the  instrument  of  the  perdition,  or  the  salvation  of  ma- 
ny. On  this  terrible  alternative  runs  the  destiny  of  a  minister,  and  it  is  literally 
true  of  every  one  of  you,  that  you  already  are,  or  are  about  to  be  established  to 
build  up,  or  to  pull  down  ;  to  rid  the  church  of  scandals,  or  to  cause  new  ones ; 
to  save  or  to  destro}';  in  one  word,  to  be  a  savour  of  life  unto  life,  or  of  death 
■unto  death  among  the  people  ;  these  are  the  two  parts,  &C.1 

I  will  not  say  that  these  gentlemen  did  not  reduce  their  texts  to  categorical 
propositions  in  private,  in  the  study  ;  but  I  may  venture  to  say,  if  they  did,  they 
brought  them  to  a  right  issue  in  the  pulpit.  And  this  I  think  is  Mr.  Claude's 
meaning.     Robinson. 

30 


234  AN    ESSA*    ON    THE 

parts  ;  the  sufferings  of  the  apostle  ;  the  end  he  propos- 
es ;  and  the  principle,  from  which  he  proposes  this  end. 
The  order  is  then  arbitrary;  you  may  cither  speak,  first 
of  St.  Paul's  love  to  the  elect ;  secondly  of  the  salvation, 
which  he  desired  they  might  obtain  in  Jesus  Christ  ;  and 
thirdly,  of  the  sufferings,  which  he  endured  in  order  to 
their  obtaining  it ;  or,  first  of  his  sufferings  ;  secondly  of 
the  end,  which  he  proposed  in  them,  the  salvation  of  the 
elect  with  eternal  glory ;  and  thirdly,  of  his  love  for  the 
elect,  which  is  the  principle. 

But  though,  in  general,  you  may  follow  which  of  the 
two  orders  you  please,  yet  there  are  some  texts,  that  de- 
termine the  division  ;  as  Phil.  ii.  13.  "  It  is  God  who 
worketh  effectually  in  you,  both  to  will,  and  to  do,  of  his 
own  good  pleasure."  There  are,  it  is  plain,  three  things 
to  be  discussed ;  the  action  of  God's  grace  upon  men, 
God  worketh  effectually  in  yon ;  the  effect  of  this  grace,  to 
will  and  to  do  ;  and  the  spring  or  source  of  the  action, 
according  to  his  good  pleasure.  I  think  the  division  would 
not  be  proper  if  we  were  to  treat,  1.  Of  God's  good 
pleasure.  2.  Of  his  grace.  And  3.  Of  the  will  and  works 
of  men.  I  should  rather  begin  with  volition  and  action, 
which  are  the  effects  of  grace  ;  then  I  should  speak  of 
the  grace  itself,  which  produces  willing  and  doing  in  us 
effectually ;  and  lastly,  of  the  source  of  this  grace,  which 
is  the  good  pleasure  of  God.  In  short,  it  is  always  ne- 
cessary to  consult  good  sense,  and  never  to  be  so  con- 
ducted by  general  rules  as  not  to  attend  to  particular 
circumstances. 

Above  all  things,  in  divisions,  take  care  of  putting 
any  thing  in  the  first  part,  which  supposes  the  under- 
standing of  the  second,  or  which  obliges  you  to  treat  of 
the  second  to  make   the  first  understood  ?  for  by  these 


COMPOSITION  OF  A  SERMON.  23£> 

means  you  will  throw  yourself  into  a  great  confusion,  and 
be  obliged  to  make  many  tedious  repetitions.  You  must 
endeavour  to  disengage  the  one  from  the  other  as  well 
as  you  can ;  and  when  your  parts  are  too  closely  con- 
nected with  each  other,  place  the  most  detached  first, 
and  endeavour  to  make  that  serve  for  a  foundation  to 
the  explication  of  the  second,  and  the  second  to  the 
third  ;  so  that  at  the  end  of  your  explication  the  hearer 
may  with  a  glance  perceive,  as  it  were,  a  perfect  body, 
or  a  finished  building  ;  for  one  of  the  greatest  excel- 
lencies of  a  sermon  is,  the  harmony  of  its  component 
parts,  that  the  first  leads  to  the  second,  the  second 
serves  to  introduce  the  third  ;  that,  they  which  go  be- 
fore, excite  a  desire  for  those,  which  are  to  follow  ;  and, 
in  a  word,  that  the  last  has  a  special  relation  to  all  the 
others,  in  order  to  form  in  the  hearer's  mind  a  com- 
plete idea  of  the  whole. 

This  cannot  be  done  with  all  sorts  of  texts,  but  with 
those  only,  which  are  proper  to  form  such  a  design  upon. 
Remember,  too,  it  is  not  enough  to  form  such  a  plan ;  it 
must  also  be  happily  executed. 

You  will  often  find  it  necessary  in  texts,  which  you 
reduce  to  categorical  propositions,  to  treat  of  the  subject, 
as  well  as  of  the  attribute :  then  you  must  make  of  the 
subject  one  part.  This  will  always  happen,  when  the 
subject  of  the  proposition  is  expressed  in  terms,  that 
want  explaining,  or  which  furnish  many  considerations  : 
For  example  ;  "  He  that  abideth  in  me,  and  I  in  him, 
the  same  bringeth  forth  much  fruit."  This  is  a  categor- 
ical proposition,  and  you  must  needs  treat  of  the  subject, 
he  who  abides  in  Jesus  Christ,  and  in  whom  Jesus  Christ 
abides.  So  again,  "  He  that  believeth  in  me,  hath  ev- 
erlasting life,"     "  He  that  eateth  my  flesh,  and  drinketh 


-36  \N    EsbAtf    Oft    THE 

my  blood,  abideth  in  me,  and  I  in  him."  "  There  is 
therefore  now  no  condemnation  to  tlicm,  tliat  are  in 
Christ  Jesus,  who  walk  not  after  the  flesh,  but  after  the 
Spirit."  "  If  any  man  be  in  Christ,  he  is  a  new  crea- 
ture." The  two  last  oujjht  to  be  reduced  to  categorical 
propositions,  the  subjects  of  which  are,  they  who  arc  in 
Christ.  In  these,  and  in  all  others  of  the  same  kind, 
the  subject  must  make  one  part,  and  must  also  be  con- 
sidered first,  for  it  is  more  natural,  as  well  as  most  agree- 
able to  the  rules  of  logic,  to  begin  with  the  subject  of  a 
proposition.  Sometimes  it  is  necessary  not  only  to  make 
one  part  of  the  subject,  and  another  of  the  attribute  ; 
but  also  to  make  a  third  of  the  connexion  of  the  subject 
with  the  attribute.  In  this  case,  you  may  say,  after  you 
have  observed  in  the  first  place  the  subject,  and  in  the 
second  the  attribute,  that  you  will  consider  in  the  third 
the  entire  sense  of  the  ivhofe  proposition ;  this  must  be 
done  in  these  texts  ;  4;  If  any  man  be  in  Christ,  he  is  a 
new  creature."  ;i  He,  that  believeth  in  me,  hath  eter- 
nal life,"  &c. 

Sometimes  there  are,  in  texts  reduced  to  categorical 
propositions,  terms,  which  in  the  schools  are  called  syn- 
categorematica,  and  they  relate  sometimes  to  the  sub- 
ject and  sometimes  to  the  attribute.* 

When  in  a  text  there  are  several  terms,  which  need 
a  particular  explanation,  and  Avhich  cannot  be  explained 
without  confusion,  or  without  dividing  the  text  into  too 
many  parts,  then  I  would  not  divide  the  text  at  all :  but  I 
would  divide  the  discourse  into  two  or  three  parts  ;  and 
i  would  propose,  first  to  explain  the  terms,  and  then  the 
subject  itself.     This  would  be  necessary  on  Acts  ii.  27; 

*  Syncategorematica.     Of  this  kind  are  those  words,  which  of  themselves  sic- 
jjfy  nothing,  but  in  conjunction  with  others  in  a  proposition  arc  very  significant 


COMPOSITION  OF  A  SERMON.  237 

"  Thou  wilt  not  leave  my  soul  in  the  grave,  neither  wilt 
thou  suffer  thy  Holy  One  to  see  corruption."  To  discuss 
this  text  properly,  I  think,  the  discourse  should  be  divid- 
ed into  three  parts,  the  first  consisting  of  some  general 
considerations,  to  prove  that  the  text  relates  to  Jesus 
Christ,  and  that  Peter  alleged  it  properly  :  The  second 
of  some  particular  considerations  on  the  terms,  sold,  which 
signifies  life  ;  grave,  which  also  signifies  hell ;  on  which 
the  church  of  Rome  grounds  her  opinion  of  Christ's  de- 
scent into,  what  her  divines  call  limbus  pat  rum ;  holy, 
which  in  this  place  signifies  immortal,  unalterable,  inde- 
structible ;  corruption,  which  means  not  the  moral  cor- 
ruption of  sin,  but  the  natural  corruption  of  the  body. 
Finally,  we  must  examine  the  subject  itself,  the  resurrec- 
tion of  Jesus  Christ. 

In  texts  of  reasoning,  the  propositions  which  compose 
the  syllogism  must  be  examined  one  after  another,  and 
each  apart. 

Sometimes  it  will  be  even  necessary  to  consider  the 
force  of  the  reasoning,  and  to  make  one  part  of  that  also. 

There  are  texts  of  reasoning,  which  are  composed 
of  an  objection  and  the  answer,  and  the  division  of  such 
is  plain  ;  for  they  naturally  divide  into  the  objection  and 
the  solution.  As  Rom.  vi.  1,  2.  "  What  shall  Ave  say 
then,  shall  we  continue  in  sin,  that  grace  may  abound  ? 
God  forbid  :  how  shall  we,  that  are  dead  to  sin,  live  any 
longer  therein  ?"  Divide  this  into  two  parts,  the  objec- 
tion, and  the  answer.  The  objection  is,  first,  proposed 
m  general  terms,  what  shall  we  say  then  ?  2.  In  more 
particular  terms,  shall  we  continue  in  sin  ?  And,  3.  The 
reason  and  ground  of  the  objection,  because  grace  abounds. 
The  solution  of  the  question  is  the  same.  In  general, 
Cod  forbid.  In  particular,  how  shall  ivc  live  in  sin" 
Vnd  the  reason,  ivc  are  dead  to  sin. 


2IJB  AN     ESSAY    ON    THE 

There  are  some  texts  of  reasoning,  which  are  extreme- 
ly difficult  to  divide,  because  they  cannot  be  reduced  to 
many  propositions  without  confusion,  or  savouring  too 
much  of  the  schools,  or  having  a  defect  in  the  division ; 
in  short,  without  being  unsatisfactory.  In  such  a  case, 
let  ingenuity  and  good  sense  contrive  some  extraordina- 
ry way,  which,  if  proper  and  agreeable,  cannot  fail  of 
producing  a  good  eiFect.  For  example,  John  iv.  10. 
"  If  thou  knewest  the  gift  of  God,  and  who  it  is  that  saith 
to  thee,  Give  me  to  drink,  thou  wouldest  have  asked  of 
him,  and  he  would  have  given  thee  living  water  :"  I  think 
it  might  not  be  improper  to  divide  it  into  two  parts,  the 
first  including  the  general  propositions  contained  in  the 
words,  and  the  second,  the  particular  application of  these 
to  the  Samaritan  woman.  In  the  first,  observe  these 
following  propositions  :  That  Jesus  Christ  is  the  gift  of 
God. — That  though  he  asked  for  drink,  he  is  the  foun- 
tain of  living  water  himself. — That  he  is  the  object  of  our 
knowledge,  both  as  the  gift  of  God,  and  as  the  fount  of 
living  water. — That  an  application  to  him  for  this  living 
water,  flows  from  our  knowledge  of  him. — That  he  gives 
the  water  of  life  to  all,  who  ask  it.  In  the  second  part 
you  may  observe,  that  Jesus  Christ  did  not  disdain  to 
converse  with  a  woman,  a  Samaritan  woman,  a  schismatic, 
out  of  the  communion  of  the  visible  church,  a  very  wick- 
ed woman,  a  woman,  who  in  her  schism  and  sin  disputed 
against  the  truth. — That  Jesus  Christ  improved  this  op- 
portunity to  teach  her  his  grace,  Avithout  amusing  him- 
self with  directly  answering  what  she  said. — You  may 
remark  the  ignorance  of  this  woman  in  regard  to  the  Lord 
Jesus  ;  she  saw  him ;  she  heard  him  ;  but  she  did  not 
know  him  :  from  which  you  may  observe,  that  this  is  the 
general  condition  of  sinners,  who  have  God   always  be- 


COMPOSITION  OF  A  SERMON.  239 

fore  their  eyes,  yet  never  perceive  him. — That  from  the 
woman's  ignorance  arose  her  negligence  and  loss  of  such 
a  fair  opportunity  of  being  instructed.  Observe  also  the 
mercy  of  Jesus  Christ  towards  her ;  for  he  even  promis- 
ed to  save  her.  When  he  said,  "  If  thou  wouldest  have 
asked  of  him  he  would  have  given  thee  living  water  ;" 
it  was  as  much  as  if  he  had  offered  to  instruct  her. — ■ 
Remark,  too,  that  Jesus  Christ  went  even  so  far  as  to 
command  her  to  ask  him  for  living  water ;  for  when  he 
said,  "  If  thou  wouldest  have  asked  him,"  he  did  as  much 
as  say,  ask  him  now. — Observe,  finally,  that  he  excited 
her  to  seek,  and  to  know  him,  and  removed  her  ignorance, 
the  cause  of  all  her  mistakes,  and  miseries. 

There  are  sometimes  texts  which  imply  many  impor- 
tant truths  without  expressing  them,  and  yet  it  will  be 
necessary  to  mention  and  enlarge  upon  them,  either 
because  they  are  useful  on  some  important  occasion, 
or  because  they  are  important  of  themselves.  Then 
the  text  must  be  divided  into  two  parts,  one  implied,  and 
the  other  expressed.  I  own  this  way  of  division  is  bold, 
and  must  neither  be  abused,  nor  too  often  used  ;  but 
there  are  occasions,  it  is  certain,  on  which  it  may  be  very 
justly  and  agreeably  taken.  A  certain  preacher  on  a 
fast-day,  having  taken  for  his  subject  these  words  of 
Isaiah,  "  Seek  the  Lord  while  he  may  be  found,"  divided 
his  text  into  two  parts,  one  implied,  the  other  expressed. 
In  the  first  he  said,  that  there  were  three  important 
truths,  of  which  he  was  obliged  to  speak  :  1.  That  God 
was  far  from  us.  2.  That  we  weve  far  from  him.  And, 
3.  That  there  was  a  time,  in  which  God  would  not  be 
found,  although  we  sought  him.  He  spoke  of  these  one 
after  another.  In  the  first  he  enumerated  the  afflictions 
of  the  church,  in  a   most  affecting  manner ;    observing 


240  A.\    ESSAl    ON  THE 

that  all  these  sad  events  did  but  too  plainly  prove  the 
absence  of  the  favour  of  God.  2.  He  enumerated  the 
sins  of  the  church,  and  shewed  how  distant  we  were 
from  God.  And  in  the  third  place  he  represented  that 
sad  time,  when  God's  patience  was,  as  it  were,  wearied 
out,  and  added,  that  then  he  displayed  his  heaviest  judg- 
ments without  speaking  any  more  the  language  of  mer- 
cy. At  length  coming  to  the  part  expressed,  he  explain- 
ed what  it  was  to  seek  the  Lord,  and  by  a  pathetic  ex- 
hortation, stirred  up  his  hearers  to  make  that  search. 
Finally,  he  explained  what  was  the  time,  in  which  God 
would  be  found,  and  renewed  his  exhortations  to  repent- 
ance, mixing  therewith  hopes  of  pardon,  and  of  the  bles- 
sing of  God.  His  sermon  was  very  much  admired,  par- 
ticularly for  its  order. 

In  texts  of  history,  divisions  are  easy :  sometimes  an 
action  is  related  in  all  its  circumstances,  and  then  you  may 
consider  the  action  in  itself  first,  and  afterward  the  cir- 
cumstances of  the  action. 

Sometimes  it  is  necessary  to  remark  the  occasion  of 
an  action,  and  to  make  one  part  of  it. 

Sometimes  there  are  actions  and  words,  which  must 
be  considered  separately. 

Sometimes  it  is  not  necessary  to  make  any  division 
at  all  :  but  the  order  of  the  history  must  be  followed. 
In  short,  it  depends  on  the  state  of  each  text  in  particu- 
lar. 

III.  To  render  a  division  agreeable,  and  easy  to  be 
remembered  by  the  hearer,  endeavour  to  reduce  it  as 
often  as  possible  to  simple  terms.  By  a  simple  term  I 
mean  a  single  word,  in  the  same  sense  as  in  logic  what  they 
call  terminus  simplex  is  distinguished  from  what  they  call 
terminus  complex.     Indeed,  when  the  parts  of  a  discourse 


COMPOSITION  OF  A  SERMON".  241 

are  expressed  in  abundance  of  words,  they  are  not  only 
embarrassing,  but  also  useless  to  the  hearers,  for  they 
cannot  retain  them.  Reduce  them  then  as  often  as  you 
can  to  a  single  term, 

Observe  also,  as  often  as  possible,  to  connect  the  parts 
of  your  division  together  ;  either  by  way  of  opposition, 
or  of  cause  and  effect,  or  of  action  and  end,  or  action 
and  motive,  or  in  some  way  or  other ;  for  to  make  a  di- 
vision of  many  parts,  which  have  no  connexion,  is  exceed- 
ingly offensive  to  the  hearers,  who  will  be  apt  to  think, 
that  all  you  say,  after  such  a  division,  is  nonsense  ;  be- 
sides, the  human  mind  naturally  loving  order,  it  will 
much  more  easily  retain  a  division,  in  which  there  ap- 
pears a  connexion.* 

As  to  subdivisions,  it  is  always  necessary  to  make 
them  ;  for  they  very  much  assist  composition,  and  dif- 
fuse perspicuity  through  a  discourse  :  but  it  is  not  always 
needfal  to  mention  them;  on  the  contrary,  they  must  be 
very  seldom  mentioned ;  because  it  would  load  the 
hearer's  mind  with  a  multitude  of  particulars.  Never- 
theless, when  subdivisions  can  be  made  agreeably,  either 
on  account  of  the  excellence  of  the  matter,  or  when  it 
will  raise  the  hearer's  attention,  or  when  the  justness  of 
parts  harmonize  agreeably  one  with  another,  you  may 
formally  mention  them  ;  but  this  must  be  done  very 
seldom  ;  for  the  hearers  would  be  presently  tired  of 
such  a  method,  and  by  that  means  cloyed  of  the  whole.t 

*  This  direction  of  Mr.  Claude's,  like  most  of  his  other  rules,  is  founded  on 
the  knowledge  of  human  nature,  which  delights  in  orderly  connexions,  and  is  ex- 
tremely disgusted  with  every  thing  incongruous.  Robinson. 

t  Powerful  reasoning  should  be  the  soul  of  all  our  sermons.  Reasoning  in  el- 
oquence is  like  love  in  religion  ;  without  love  you  may  have  the  shadow,  but 
you  cannot  have  the  substance  of  religion. — Without  love  you  are  nothing;  if 
you  have  not  love,  your  virtue  is  only  noise,  it  is  only  as  souodina:  brass  and  ? 

31 


-42  AN  ESSAY  ON  Till 


CHAP.  V. 

OF  TEXTS  TO  BE  DISCUSSED  BY  WAY  OF  EXPLICATION. 

I  proceed  now  from  general  to  more  particular  rules, 
and  will  endeavour  to  give  some  precepts  for  invention 
and  disposition. 

I  suppose,  then,  in  the  first  place,  that  no  man  will 
be  so  rash  as  to  put  pen  to  paper,  or  begin  to  discuss  a 
text,  till  he  has  well  comprehended  the  sense  of  it.  I 
have  given  no  rule  about  this  before  ;  for  a  man,  who 
wants  to  be  told,  that  he  ought  not  to  preach  on  a  text, 
before  he  understands  it,  ought  at  the  same  time  to  be 
informed,  that  he  is  fitter  for  any  other  profession  than 
that  of  a  minister. 

I  suppose,  secondly,  that  the  student,  having  well 
understood,  the  sense  of  his  text,  begins  by  dividing  it, 
and  that,  having  the  several  parts  before  his  eyes,  he 
very  nearly  sees  what  are  the  subjects,  which  he  will 
have  to  discuss,  and  consequently,  what  ought  to  enter 
into  his  composition. 

I  suppose,  farther,  that  he  is  a  man  not  altogether  a 
novice  in  divinity  ;  but  that  he  is  acquainted  with  com- 
mon places,  and  the  principal  questions,  of  which  they 
treat. 

Supposing  all  these,  the  first  thing  that  I  would  have 
such  a  man  do,  is  to  observe  the  nature  of  his  text  ;     for 

tinkling  cymbal.  In  like  manner  in  regard  to  eloquence,  speak  with  authority- 
open  all  the  treasures  of  erudition,  give  full  scope  to  a  lively  and  sublime  imagin- 
ation, and  harmonize  your  periods ;  yet  what  will  all  your  discourses  without 
reason  be  ?  a  noise,  a  sounding  brass,  a  tinkling  cymbal.  You  may  confound,  but 
you  cannot  convince  ;  you  may  dazzle,  but  you  cannot  instruct ;  you  may  delight, 
but  cannot  hope  to  change,  to  sanctify,  and  to  transform  your  hearers.     Sawrxn, 


COMPOSITION  OF  A  SERMON.  243 

there  are  doctrinal,  historical,  prophetical,  and  typical 
texts.  Some  contain  a  command,  others  a  prohibition ; 
some  a  promise,  others  a  threatening;  some  a  wish, 
others  an  exhortation  ;  some  a  censure,  others  a  motive 
to  action  ;  some  a  parable,  some  a  reason ;  some  a  com- 
parison of  two  things  together,  some  a  vision,  some 
a  thanksgiving  ;  some  a  description  of  the  wrath,  or  ma- 
jesty of  God,  of  the  sun,  or  some  other  thing  ;  a  com- 
mendation of  the  law,  or  of  some  person  ;  a  prayer  ;  an 
amplification  of  joy,  or  affliction  ;  a  pathetic  exclama- 
tion of  anger,  sorrow,  admiration,  imprecation,  repent- 
ance, confession  of  faith,  patriarchal  or  pastoral  bene- 
diction, consolation,  &c.  I  take  the  greatest  part  to  be 
mixed,  containing  different  kinds  of  things.  It  is  very 
important  for  a  man,  who  would  compose,  to  examine 
his  text  well  upon  these  articles,  and  carefully  to  dis- 
tinguish all  its  characters,  for  in  so  doing  he  will  pres- 
ently see  what  way  he  ought  to  take. 

Having  well  examined  of  what  kind  the  text  is,  en- 
ter into  the  matter,  and  begin  the  composition  ;  for 
which  purpose  you  must  observe,  there  are  two  general 
ways,  or  two  manners  of  composing.  One  is  the  way  of 
explication,  the  other  of  observations  ;  nor  must  it  be  im- 
agined, that  you  may  take  which  of  the  two  ways  you 
please  on  every  text,  for  some  texts  must  be  treated  in 
the  explicatory  method,  and  others  necessarily  require 
the  way  of  observations.  When  you  have  a  point  of 
doctrine  to  treat  of,  you  must  have  recourse  to  explica- 
tion, and  when  a  text  of  history,  the  only  way  is  obser- 
vation. 

In  discernment  upon  this  article  the  judgment  oi  a 
man  consists;  for  as  texts  of  scripture  are  almost  infinite, 
it  is  impossible  to  give  perfect  rules  thereupon  ;     it  dc- 


244  AN  ESSAY  ON  THE 

ponds  in  general  on  good  sense  ;  only  this  I  say,  when 
we  treat  of  a  plain  subject,  common  and  known  to  all 
the  world,  it  is  a  great  absurdity  to  take  the  way  of 
explication  ;  and  when  we  have  to  treat  of  a  difficult  or 
important  subject,  which  requires  explaining,  it  would 
be  equally  ridiculous  to  take  the  way  of  observations. 

The  difficulty,  of  which  we  speak,  may  be  consider- 
ed, either  in  regard  to  the  terms  of  the  text  only,  the 
subject  itself  being  clear,  after  the  words  are  explained  ; 
or  in  regard  to  the  subject  only,  the  terms  themselves 
being  very  intelligible  ;  or  in  regard  to  both  terms  and 
things. 

If  the  terms  be  obscure,  we  must  endeavour  to  give 
the  true  sense  :  but  if  they  be  clear,  it  would  be  trifling 
to  affect  to  make  them  so  ;  and  we  must  pass  on  to  the 
difficulty,  which  is  in  the  subject  itself.  If  the  subject 
be  clear,  we  must  explain  the  terms,  and  give  the  true 
sense  of  the  words.  If  there  appear  any  absurdity  or 
difficulty  in  both,  both  must  be  explained  :  but  always 
begin  with  explanation  of  the  terms. 

In  the  explication  of  the  terms,  first  propose  what 
they  call  ratio  dubitandi,  that  is,  whatever  makes  the 
difficulty.  The  reason  of  doubting,  or  the  intricacy, 
arises  often  from  several  causes.  Either  the  terms  do 
not  seem  to  make  any  sense  at  all ;  or  they  are  equivo- 
cal, forming  different  senses  ;  or  the  sense,  which  they 
seem  at  first  to  make,  may  be  perplexed,  improper,  or 
contradictory  ;  or  the  meaning,  though  clear  in  itself, 
may  be  controverted,  and  exposed  to  cavillers.  In  all 
these  cases,  after  you  have  proposed  the  difficulty,  de- 
termine it  as  briefly  as  you  can  ;  for  which  purpose  avail 
yourself  of  criticisms,  notes,  comments,  paraphrases,  &c. 
and,  in  one  word,  of  the  labours  of  other  persons. 


COMPOSITION  OF  A  SERMON.  245 

If  none  of  these  answer  your  expectation,  endeavour 
to  find  something  better  yourself;  to  which  purpose, 
examine  all  the  circumstances  of  the  text,  what  pre- 
cedes, what  follows,  the  general  scope  of  the  discourse, 
the  particular  design  of  the  writer  in  the  place,  where 
your  text  is,  the  subject  of  which  it  treats,  parallel  pas- 
sages of  scripture,  which  treat  of  the  same  subject, 
or  those  in  which  the  same  expressions  are  used, 
&c.  and  by  these  means  it  is  almost  impossible,  that  you 
should  not  content  yourself.  Above  all,  take  care  not 
to  make  of  grammatical  matters  a  principal  part :  but 
only  treat  of  them  as  previously  necessary  for  under- 
standing the  text. 

To  proceed  from  terms  to  things.  They  must,  as  I 
have  said,  be  explained,  when  they  are  either  difficult 
or  important.  There  are  several  ways  of  explication. 
You  may  begin  by  refuting  errors,  into  which  people - 
have  fallen  ;  or  you  may  fall  upon  the  subject  immedi- 
ately, and  so  come  to  a  fair  and  precise  declaration  of 
the  truth,  and,  after  this,  you  may  dilate,  (if  I  may  ven- 
ture to  say  so)  by  a  deduction  of  the  principles,  on  which 
the  text  depends,  and  on  the  essential  relations,  in  which 
it  ought  to  be  considered. 

The  same  method  must  be  taken,  when  texts  are 
misunderstood,  and  gross  and  pernicious  errors  adduced. 
In  such  a  case,  first  reject  the  erroneous  sense,  and  (if 
necessary)  even  refute  it,  as  well  by  reasons  taken  from 
the  texts,  as  by  arguments  from  other  topics,  and  at 
length  establish  the  true   sense. 

I  would  advise  the  same  method  for  all  disputed  texts. 
Hold  it  as  a  maxim,  to  begin  to  open  the  way  to  a  truth  by 
rejecting  a  falsehood.  Not  that  it  can  be  always  done  ; 
sometimes  you  must  begin  by  explaining  the  truth,  and 
afterwards  reject  the  error:  because  there  arc  certain 


246  AN  ESSAY  ON  THE 

occasions,  on  which  the  hearers'  minds  must  be  pre-occu- 
pied,  and  because  also  truth,  well  proposed  and  fully 
established,  naturally  destroys  error  :  but,  notwithstand- 
ing this,  the  most  approved  method  is  to  begin  by  re- 
jecting error.  After  all,  it  must  be  left  to  a  man's  judg- 
ment when  he  ought  to  take  different  courses. 

There  are  texts  of  explication,  in  which  the  difficul- 
ty arises  neither  from  equivocal  terms,  nor  from  the 
different  senses,  in  which  they  may  be  taken,  nor  from 
objections,  which  may  be  formed  against  them,  nor  from 
the  abuse,  which  heretics  have  made  of  them ;  but 
from  the  intricacy  of  the  subject  itself  which  may  be  dif- 
ficult to  comprehend,  and  may  require  great  study  and 
meditation.  On  such  texts  you  need  not,  you  must  not 
amuse  yourself  in  proposing  difficulties,  nor  in  making  ob- 
jections :  but  you  must  enter  immediately  into  the  explica- 
tion of  the  matter,  and  take  particular  care  to  arrange  your 
ideas  well,  that  is  to  say,  in  a  natural  and  easy  order, 
beginning  where  you  ought  to  begin ;  for  if  you  do  not 
begin  right  you  can  do  nothing  to  the  purpose  ;  and  on 
the  contrary,  if  you  take^a  right  road,  all  will  appear 
easy  as  you  go  on  to  the  end. 

If,  for  example,  I  were  to  preach  from  this  text, 
"  The  law  was  given  by  Moses  ;  but  grace  and  truth 
came  by  Jesus  Christ ;  I  would  divide  this  text  into  two 
parts..  The  first  should  regard  the  ministry  of  the  law  ; 
the  second,  that  of  the  gospel  :  the  one  expressed  in 
these  words,  "  the  law  was  given  by  Moses  ;"  the  other 
in  these.  '-Grace  and  truth  came  by  Jesus  Christ."  I 
should  subdivide  the  first  into  two  parts,  the  law,  and 
its  author,  Moses.* 

*  Instead  of  the  remarks  on  this  passage,  which  in  Robinson's  Claude  occupy 
forty  six  pages,  Mr.  Simc>nV  -tbridgemont  is  here  inserted,  in  the  form  of  a  ree- 
nter scheme. 


COMPOSITION  OF  A  SERMON.  247 

I.  The  ministry  of  the  law. 

The  law  may  be  considered  as  a  ministry  of  Rigour, 
as  opposed  to  Grace. 

[Man  knew  neither  himself  nor  his  God — 

It  was  necessary  therefore  to  discover  to  him  his  misery,  and  his  duty— 
This  was  the  end  which  God  proposed  in  the  ministry  of  the  law — 
The  ministration  of  the  law  was  well  calculated  to  answer  this  end* — ] 

It  may  be  considered  also  as  a  ministry  of  Shadows, 
as  opposed  to  Truth. 

[It  held  out  Promises  of  what  was  afterwards  to  be  accomplishedt — 
It  exhibited  in  Types  the  mercies  which  God  had  in  reserve  for  them — 
It  imparted  the  Beginnings  of  that  salvation,  which  was  to  be  afterwards 

more  largely  bestowed — 
Yet  it  could  only  be  called  "  Law,"  because,  however  the  Grace  of  the 
Gospel  was  blended  with  that  economy,  the  legal  part  was  predomi- 
nant— ] 

The  author  or  dispenser  of  this  law  was  Moses. 

[God  indeed  was  the  first  and  principal  author  of  this  law — 

Moses  was  only  the  Mediator  by  whom  God  dispensed  it — 

Nor  as  a  Mediator  was  He  a  real,  but  only  a  typical  Mediator.^] 

As  the  dispenser  of  it  He  was  greatly  honoured  by 
God. 

[He  was  the  Interpreter  of  the  Israelites  to  God,  and  of  God  to  them} — 

He  was  employed  to  show  forth  the  Mighty  Power  of  Jehovah — 

He  was  inspired  to  transmit  inioriling  the  history  of  his  own  nation — ] 

*  God  awfully  displayed  his  own  majesty  on  Mount  Sinai ;  and  by  the  per- 
fect law  which  he  promulgated,  He  showed  at  once  what  a  creature  ought  to  do. 
and  what  a  sinner  must  expect.  And  while  by  the  ceremonial  law  he  declared 
the  necessity  of  an  Atonement,  he  loaded  the  Israelites  with  an  insupportable 
yoke  of  ceremonies,  enforcing  the  observance  of  them  by  the  severest  penalties; 
and  gave  just  such  a  portion  of  his  Spirit,  as  might  enable  them  to  see  their 
guilt  and  misery,  and  dispose  them  to  receive  the  promised  Messiah. 

+  Gen.  iii.  15.  and  xlix.  10.  Deut.  xviii.  15. 

\  To  prevent  entirely  the  idea  of  his  being  really  the  Mediator  of  the  Cove- 
nant, Divine  Wisdom  has  recorded  his  sins  and  failings  ;  and  it  is  worthy  of  ob- 
servation that  the  Priesthood  was  assigned,  not  to  him,  but  to  his  brother  Aaron  ; 
and  that  not  he,  but  Joshua,  had  the  honour  of  leading  the  Israelites  into  Ca- 
naan. 

?  Exod.  xx.  19. 


24ii  AN  ESSAY   ON  THf! 

II.   The  ministry  of  the  Gospel. 

"  Grace  and  truth"  arc  here  put  for  the  Gospel  of 
Jesus  Christ — 

The  Gospel  is  called  Grace,  in  opposition  to  the 
Rigours  of  the  Law. 

[God  manifested  himself  in  it,  not  as  on  Mount  Sinai  with  thunderings,  but 

in  a  gentle  manner,  under  the  veil  of  human  flesh — 
In  it  he  reveals  his  mercy  and  parental  love — 
It  is  his/zee  Gift  according  to  his  on  n  good  Pleasure — 
It  is  accompanied  with  a  Divine  Efficacy  to  the  souls  of  men — 
It  operates  on  us,  not  enthusiastically,  but  in  a  rational  manner— "] 

It  is  called  Truth,  in  opposition  to  Falsehood. 

fit  is  the  accomplishment  of  what  existed  only  in  promises  before — 
It  is  the  substance  of  what  was  before  exhibited  in  types* — 
It  is  the  completion  of  what,  under  the  law,  was  only  begunf — 

The  Author  of  this  Gospel  was  Jesus  Christ. 

[lie  like  Moses  was  an  Interpreter  between  God  and  men — 
His  Ministry  also,  like  Moses1  was  accompanied  with  miracles — 
He  moreover  caused  his  Gospel  to  be  written  for  a  perpetual  rule — ] 

As  such  He  was  honoured  infinitely  above  Moses. 

[  Moses  was  only  the  dispenser  of  the  law,  but  Christ  was  the  Author  of 
Grace  and  Truth — 

Moses  did  not  procure  the  Covenant  of  which  he  was  mediator  ;  whereas 
the  Covenant  of  Grace  was  given,  not  only  through  Christ,  but  on  his 
account — 

Moses  could  oDly  report  God's  will  to  men  :  but  Jesus  Christ  both  report- 
ed it  to  them,  and  became  a  Guarantee  for  their  performance  of  it — 

Moses  was  not  the  source,  nor  even  the  dispe7iser  of  the  Spirit,  that  accom- 
panied the  legal  economy  ;  but  Christ  communicates  the  Spirit  out  of 
his  own  fulness  ?$ — 

Moses  wrought  miracles  by  a  foreign  power ;  but  Jesus  Christ  by  his 
own — 

Moses  was  established  over  God"1*  house  as  a  servant ;  but  Jesus  Christ  as 
a  Hon,  (i.  e.  a  Master  and  Heir)  over  his  own  house. — ] 

There  are  some  lexts,  which  must  be  discussed  by 
w  ay  of  explication,  although  neither  terms  nor  things 
are  difficult ;  but  because  the  matter  is  important,  and 
a  meditation  of  it  beautiful  and  full  of  edification.     Pas- 

*   Heb.  x.  i.  t  Horn.  viii.  ]j.  J  John  i.  16. 


COMPOSITION  OF  A  SERMON.  249 

sages  of  this  kind  must  needs  be  proposed  in  all  their 
extent. 

Take,  for  example,  these  words  of  St.  Paul,  2  Cor.  iv» 
7.  "  We  have  this  treasure  in  earthern  vessels,  that  the 
excellency  of  the  power  may  be  of  God,  and  not  of  us."* 

*  The  terms  and  subject  are  easy,  yet  on  account  of  the  importance  of  th< 
matter,  the  passage  must  be  extensively  proposed. 

I.  The  apostle's  proposition,  "  We  have  this  treasure  in  earthen  vessels." 

1.  What  is  the  treasure  ?    It  is  the  gospelof  Christ ;  and  so  called, 
On  account  of  its  worth  and  excellence. 

Because  of  its  abundance. 
For  its  truth  and  reality. 

Because  it  cannot  be  possessed  without  joy,  jealousy,  caution,  &c. 
Because  in  the  context  it  is  called  light,  glory,  knowledge — of  God. 
It  is  deposited  in  the  hands  of  ministers. 

It  is  a  treasure  iu  all  who  enjoy  it ;   but  most  in  ministers ;    especially  as  the 
apostles  possessed  it.     In  all  its  extent,  degrees,  and  purity. 

It  is  a  treasure  in  opposition  to  the  false  treasures  of  the  earth. 
It  was  once  hid  in  God's  decrees,  but  is  now  displayed. 

2.  But  this  treasure  is  as  in  earthen  vessels. 

The  passage  probably  alludes  to  Gideon's  pitchers  and  lamps. 
The  word  in  angels  was  in  precious  vessels. 
When  God  revealed  it  himself,  it  was  without  vessels. 

When  God  declared  himself  by  the  sun,  moon,  &c.  it  was  in  vessels  of  grandeur. 
The  apostles  are  vessels ;  not  authors  of  the  gospel,  but  instruments. 
They  were  earthen  vessels,  for  the  meanness  of  their  conditions. 
For  the  afflictions  to  which  they  were  subject. 
In  regard  to  their  own  infirmities. 

Yet  the  apostles  wisely  magnified  their  office  for  their  treasure,  while  they 
humbled,  and  as  it  were,  annihilated  themselves,  calling  themselves  earthen  vessels* 

II,  The  reason  assigned.     "  That  the  excellency  of  the  power,"  &c. 

1.  The  excellency  of  the  power  of  the  gospel.     This  consists, 
In  the  happy  success  of  the  gospel  in  the  conversion  of  men. 

There  is  a  divine  virtue  in  the  doctrine  of  the  gospel  to  humble,  comfort,  in- 
struct, exhilerate,  embolden,  &c. 

Miracles  accompanied  the  preaching  of  the  apostles. 

The  energy  of  the  Holy  Ghost  accompanied  the  preaching  of  the  gospel. 

2.  The  end  that  God  proposed  ;  "That  this  power  might  appear  to  be  of  him, 
and  not  of  men." 

Men  are  inclined  to  ascribe  all  effects  to  second  causes. 
Thus  the  Heathen  worshipped  and  served  the  creature  more  than  God  th** 
Creator. 

The  Lycaonians  would  fain  have  sacrificed  fo  Paul  and  Barnabas. 

:$2 


250  AN    ESSAY    ON    THE 

Observe,  farther,  there  are  two  sorts  of  explications. 
The  first  is  simple  and  plain,  and  needs  only  to  be  pro- 
posed, and  enlivened  with  clear  and  ngreeablc  elucida- 
tions. 

The  other  kind  of  explications  must  not  only  be  stat- 
ed and  explained  ;  but  they  must  also  be  confirmed  by 
sufficient  evidence.  Sometimes  a  text  speaks  of  a  fact, 
which  can  be  confirmed  only  by  proofs  of  fact ;  some- 
times it  is  a  matter  of  right,  that  must  be  established 
by  proofs  of  right ;  and  sometimes  it  is  a  subject  made 
up  of  both  fact  and  right,  and  consequently  proofs  of 
right,  as  well  as  proofs  of  fact,  must  be  adduced.  We 
will  give  an  example  of  each. 

For  the  first,  take  this  text,  Phil.  ii.  6.  "  Jesus  Christ, 
being  in  the  form  of  God,  thought  it  not  robbery  to  be 
equal  with  God."  Having  explained  what  it  is  to  be  in 
the  form  of  God,  and  to  count  it  not  robbery  to  be  equal 
with  God,  namely,  that  it  is  to  be  God,  essentially  equal 
with  the  Father,  and  co-eternal  with  him,  &c.  you  must 
needs  make  use  of  proofs  of  fact  -on  this  occasion  ;  for, 
every  one  sees,  it  is  a  fact,  which  it  is  necessary  to  prove, 


The  Jews,  who  should  have  known  better,  were  disposed  to  ascribe  undue 
power  to  Peter  and  John. 

And  John  himself  was  surprised  by  this  inclination,  when  he  fell  prostrate  be- 
fore the  angel. 

We  see  the  same  spirit  in  the  church  of  Rome. 

God  therefore,  took  this  method,  in  order  to  slem  this  tori  eat,  and  to  preclude 
such  abuses. 

Besides,  their  meanness  contributed  to  display  the  glory  of  the  divine  power. 

Never  did  the  power  of  Jesus  Christ  appear  more,  than  when  he  subjugated 
principalities  and  powers,  and  triumphed  over  them  by  the  ministry  of  the  cross. 
These  earthen  vessels  triumphed  over  the  whole  world  with  the  sound  of  their 
voice.  Idols  fell  ;  temples  were  demolished  ;  oracles  were  struck  dumb  ;  the 
people  flocked  in  crowds  to  adore  Jesus  Christ.  It  is  not  enough  to  say,  "  This 
is  Ihejinger  of  God ;"  we  must  rather  exclaim,  "This  is  the  out-stretched  arm 
of  the  Lord."  Claudk. 


COMPOSITION  OF  A  SERMON.  251 

not  merely  by  the  force  of  St.  Paul's  terms  ;  but  also  by 
many  other  Scripture-proofs,  which  establish  the  divini- 
ty of  Jesus  Christ. 

But  were  you  to  preach  from  the  14th  and  15th  ver- 
ses of  the  same  chapter,  "  Do  all  things  without  murmur- 
ings,  and  disputings ;  that  ye  may  be  blameless  and  harm- 
less, the  sons  of  God  without  rebuke,  in  the  midst  of  a 
crooked  and  perverse  nation,  among  whom  ye  shine  as 
lights  in  the  Avorld ;  holding  forth  the  word  of  life ;"  it 
is  evident,  that,  after  you  have  explained  the  vices, 
which  St.  Paul  forbids,  and  the  virtues  which  he  recom- 
mends, the  exhortation  must  be  confirmed  by  reasons  of 
right,  which  show  how  unworthy  and  contrary  to  our 
calling  these  vices  are  ;  how  much  beauty  and  propriety 
in  the  virtues  enjoined ;  and  how  strong  our  obligations 
are  to  abstain  from  the  one,   and  to  practise  the  other. 

Our  third  example  includes  proofs  of  both,  kinds. 
Take  the  seventh  verse  of  the  same  chapter,  "  Jesus 
Christ  made  himself  of  no  reputation,  and  took  upon  him 
the  form  of  a  servant,  and  was  made  in  the  likeness  of 
men  :"  or  the  8th  verse,  "  And  being  found  in  fashion  as 
a  man,  He  humbled  himself,  and  became  obedient  to  the 
death  of  the  cross :"  or  the  9th  verse,  which  speaks  of 
Christ's  exaltation.  Having  explained  the  subject,  you 
must  endeavour  to  confirm  it,  not  only  by  proofs  of  fact. 
but  also  by  proofs  of  right ;  to  which  purpose  you  must 
prove,  1.  That  the  fact  is,  as  St.  Paul  says.  And  2. 
That  it  ought  to  be,  as  it  is,  by  reasons  taken  from  the 
wisdom  of  God,  &c. 

In  like  manner  in  discussing  this  text,  "  Whom  the 
Lord  loveth  he  chasteneth,  and  scourgeth  every  son 
whom  he  receiveth;"  after  you  have  proposed  in  a  few 
words  the  apostle's  doctrine,  it  ought  to  be  confirmed,  as 


*2b\L  AN  ESSAY  OS  THE 

well  by  proofs  of  fact,  which  make  it  plain,  that  God 
has  always  been  pleased  to  observe  this  method,  as  by 
proofs  of  right,  which  show  that  he  does  thus  with  a 
great  deal  of  wisdom.  You  will  meet  with  an  almost  in- 
finite number  of  texts  of  this  nature. 

There  are  sometimes  texts  of  explication,  in  which 
we  are  obliged  to  explain  some  one  great  and  important 
article  consisting  of  many  branches.  As  for  example, 
predestination;  and  efficacious,  converting  grace.  In  this 
case  you  may  either  reduce  the  matter  to  a  certain  num- 
ber of  propositions,  and  discuss  them  one  after  another  ; 
or  you  may  reduce  them  to  a  certain  number  of  questions, 
and  discuss  them  in  like  manner  :  but  you  ought  (choose 
which  way  you  will)  to  take  particular  care  not  to  lay 
down  any  proposition,  or  any  question,  which  is  not  for- 
mally contained  in  your  text,  or  which  does  not  follow 
by  a  near  and  easy  consequence  ;  for  otherwise  you 
would  discuss  the  matter  in  a  common-place  way. 

For  example.  "  It  is  God,  who  worketh  effectually 
m  you  both  to  will  and  to  do  of  his  own  good  pleasure."* 

Above  all,  take  care  to  arrange  your  propositions 
well,  when  you  take  this  method.  Place  the  most  gen- 
eral first,  and  follow  the  order  of  your  knowledge,  so 


The  thing  to  be  explained  is,  the  operation  of  divine  grace  ;  and  it  is  to 
be  explained  in  an  immediate  reference  to  the  text.  It  might  be  said  then, 
that  its  operation  is  sovereign,  rational,  efficacious.  It  is  sovereign,  the  result  of 
•'  God's  good  pleasure,'1  since  man  has  not  so  much  as  a  disposition  to  do  good, 
till  God  has  given  it  him  ;  and  therefore  can  have  nothing  in  himself  that  can  in- 
duce God  to  give  it  him.  It  is  rational;  for  God  influences  us  to  action,  not  as 
mere  machines,  but  by  illuminating  our  understanding,  and  inclining  our  "  will." 
It  is  efficacious;  for  if  he  work  in  us  "  to  will,1'  he  will  surely  work  in  us  "  to 
do  ;"  nor,  however  separate,  in  idea,  volition  and  action  may  be,  shall  they  ever 
be  separated  in  his  people's  experience. 

This  would  include  the  principal  observations  of  Mr.  Claude,  and  render  them 
both  more  intelligible,  and  more  easy  to  be  remembered  Simeon. 


COMPOSITION  OF  A  SERMOX.  253 

that  the  first  propositions  may  serve  as  steps  to  the  sec- 
ond, the  second  to  the  third,  and  so  of  the  rest.* 

Sometimes,  what  you  have  to  explain  in  a  text  will 
consist  of  one  or  more  simple  terms  ;  sometimes  in  certain 
ways  of  speaking  peculiar  to  Scripture,  or  at  least  of  such 
great  importance,  that  they  will  deserve  to  be  particu- 
larly weighed  and  explained ;  sometimes  in  particles 
which  they  call  syncategorematica ;  and  sometimes  in 
propositions.  For  example,  simple  terms,  are,  the  divine 
attributes,  goodness,  mercy,  wisdom,  &c.  The  virtues 
of  men,  faith,  hope,  love,  &c.  Their  vices  and  passions, 
ambition,  avarice,  vengeance,  wrath,  &c.  In  short,  sim- 
ple terms  are  single  words,  and  they  are  either  proper, 
or  figurative.  In  order  to  explain  figurative  words,  you 
must  give  the  meaning  of  the  figure  in  a  few  wTords ;  and 
without  stopping  long  upon  the  figure,  pass  to  the  thing 
itself.  And  in  general  observe  this  rule,  never  insist  long 
on  a  simple  term,  unless  it  be  absolutely  necessary  ;  for  to 
aim  at  exhausting,  (as  it  were)  and  saying  all,  that  can 
be  said,  on  a  single  Avord,  is  imprudent  in  a  preacher,  es- 
pecially when  there  are  many  important  matters  in  the 
text  to  be  explained.  Should  any  one  (for  example)  in 
explaining  these  words  of  Isaiah,  "  His  name  shall  be 
called  Wonderful,  Counsellor,  the  Mighty  God,  the  Ev- 
erlasting Father,  the  Prince  of  Peace,"  should  a  preach- 
er, I  say,  insist  on  each  term,  and  endeavour  to  exhaust 
each  word,  he  would  handle  the  text  in  a  common-place 
way,  and  quite  tire  the  hearer.  You  ought  then,  in  dis- 
cussing such  passages,  to  select  the  most  obvious  articles, 
and  to  enlarge  principally  on  essential  remarks. 

*  Arrange  your  propositions  well.     Nothing  elucidates  a  subject  more  than 

a  conformity  to  this  rule.     Cicero's  three  words  are  well  known,  aple,  distincte, 
ornate. 


254  IB     ESSAY    ON   THE 

Sometimes  there  are  simple  terms,  of  which  you  must 
only  take  notice  cursorily,  and  en  passant,  as  it  were,  just 
as  they  relate  to  the  intention  of  the  sacred  author.  For 
example,  in  St.  Paul's  ordinary  salutations,  "  Grace  be  to 
you,  and  peace  from  God  our  Father,  and  from  our  Lord 
Jesus  Christ,"  it  must  not  be  imagined,  that  each  of  the 
terms  or  phrases  is  to  be  considered  ex  professo,  either 
grace,  or  peace,  or  God  the  Father,  or  Jesus  Christ :  but 
the  whole  text  is  to  be  considered  as  a  salutation,  a  ben- 
ediction, an  introduction  to  the  epistle,  and  in  these  views 
make  necessary  remarks  on  the  terms.  In  one  word, 
take  care  to  explain  simple  terms  as  much  as  possible  in 
relation  to  the  present  design  of  the  sacred  author,  and 
to  the  circumstances  of  the  text ;  for  by  these  means  you 
will  avoid  common-places,  and  say  pro'per  and  agreeable 
things. 

Sometimes  you  will  meet  with  texts,  the  simple  terms 
of  which  must  be  discussed  professedly  ;  and  in  order  to 
give  a  clear  and  full  view  of  the  subject,  you  must  give 
a  clear  and  distinct  idea  of  the  terms. 

When  there  are  many  simple  terms  in  a  text,  you 
must  consider,  whether  it  would  not  be  more  proper  to 
treat  of  them  comjmratively  With,  each  other,  than  to  dis- 
cuss them  separately  or  each  apart ;  for  sometimes  it 
would  be  very  injudicious  to  discuss  them  separately, 
and  very  agreeable  to  do  it  by  comparison.  Take  for 
example  St.  Luke's  words,  chap.  ii.  8,  9,  10,  11.  "And 
there  were  in  the  same  country  shepherds  abiding  in  the 
fields,  keeping  watch  over  their  flocks  by  night.  And 
lo  !  the  angel  of  the  Lord  came  upon  them,  and  the  glo- 
ry of  the  Lord  shone  round  about  them  ;  and  they  were 
sore  afraid.  And  the  angel  said  unto  them,  Fear  not ; 
for  behold  !  I  bring  you  good  tidings  of  great  joy,  which 


COMPOSITION  OP  A  SERMON.  255 

shall  be  to  all  people.  For  unto  you  is  born  this  day, 
in  the  city  of  David,  a  Saviour,  which  is  Christ  the  Lord." 
In  ray  opinion  it  would  be  very  absurd  to  pretend  to 
treat  separately  these  simple  terms,  in  order  to  explain 
what  is  a  shepherd,  and  what  is  an  angel,  &c.  But  a 
comparison  of  these  terms  with  each  other  would  aiford 
very  beautiful  and  agreeable  considerations,  as  will  ap- 
pear by  the  following  analysis  of  the  text.  Let  it  then 
be  divided  into  two  parts ;  let  the  first  be  the  appear- 
ance of  the  angels  to  the  shepherds  with  all  the  circum- 
stances, which  the  history  remarks  :  and  the  second,  the 
angel's  message  to  them.  The  first  is  contained  in  the 
eighth  and  ninth  verses,  and  the  second  in  the  tenth  and 
eleventh. 

As  to  the  first,  you  may  remark,  that  this  meeting 
of  the  angel  and  shepherds  was  not  accidental  or  by 
chance,  but  by  the  order  of  the  providence  of  God,  who 
there  placed  the  shepherds,  and  thither  sent  his  angel. 
You  may  amplify  this  by  showing, 

1.  That  God  causes  his  grace  to  descend  not  only  upon 
the  great  and  powerful  of  the  world,  but  also  on  the  most 
simple  and  inconsiderable. 

2.  That  it  seems  as  if  he  took  more  pleasure  in  be- 
stowing his  favours  on  the  most  abject  than  in  distribut- 
ing them  among  persons  of  elevated  rank.  Matt.  xi.  25, 
1  Cor.  i.  26.  For  while  he  sent  the  ivise  men  of  the 
East  to  Herod,  he  sent  an  angel  of  heaven  to  the  shep- 
herds, and  conducted  them  to  the  cradle  of  the  Saviour 
of  the  world. 

3.  That  in  this  meeting  of  the  angels  and  shepherds, 
there  is  a  character  of  the  economy  of  Jesus  Christ,  where- 
in the  highest  and  most  sublime  things  are  joined  with 
the  meanest  and  lowest.  In  his  person  the  eternal  word 
is   united  to  a  creature,  the  divine  nature  to  the  hu- 


256  AX    ESSAY    ON    THE 

man,  the  Lord  of  Glory  to  mean  flesh  arid  blood.  In 
his  baptism  he  is  plunged  in  the  water,  and  the  Father 
speaks  to  him  from  heaven;  he  is  under  the  hand  of 
John  the  Baptist,  and  the  Holy  Ghost  descends  upon 
him.  In  his  temptation  he  hungers,  yet  miraculously 
supports  a  fast  of  forty  days :  the  devil  tempts  him  and 
angels  obey  him.  On  his  cross,  naked,  crowned  with 
thorns  and  exposed  to  sorrows,  yet  at  the  same  time 
shaking  the  earth  and  eclipsing  the  sun.  Here  in  like 
manner  angels  are  familiar  with  shepherds :  angels  to 
mark  his  majesty,  shepherds  his  humility;  angels  be- 
cause he  is  Creator  and  master  of  all  things  ;  shep- 
herds because  he  made  himself  of  no  reputation,  and 
took  upon  himself  the  form  of  a  servant. 

After  this  you  may  make  a  proper  reflection  on  the 
time  mentioned  by  St.  Luke,  who  says,  "  The  shepherds 
were  abiding  in  the  field,  keeping  watch  over  their 
flock  by  night."  You  may  observe  that  while  these 
shepherds  were  busy  in  their  calling,  God  sent  his  angel 
to  them  ;  and  that,  however  simple  and  mean  the  em- 
ployments of  men  may  be,  it  is  always  very  pleasing  to 
God  when  they  discharge  them  with  a  good  conscience. 

Remark  a  second  circumstance  ;  The  glory  of  the 
Lord  shining  around  the  shepherds.  Here  you  may 
observe, 

That  when  angels  borrow  human  forms  to  appear 
to  men,  (as  it  is  likely  this  angel  did,  when  he  appeared 
to  the  shepherds)  they  have  always  appeared  with  some 
ensigns  of  grandeur  and  majesty,  to  show  that  they  were 
not  men  but  angels,  that  is  to  say,  beings  of  a  superior 
order.  Thus  the  angels,  who  appeared  at  Christ's  res- 
urrection, were  clothed  with  shining  garments  ;  and  so 
were  they,  who  appeared  to  the  disciples  after  his  as- 


COMPOSITION  OF  A  SERMON.  257 

cension.     Here  the  angel   is  accompanied   with  a  great 
light  shining  around  the  shepherds. 

The  third  remarkable  circjumstance  in  the  text,  is 
the  greats/ear  with  which  the   shepherds  were   seized. 

1.  This  was  an  effect  of  their  great  surprise.  When 
grand  objects  suddenly  present  themselves  to  us,  they 
must  needs  fill  us  with  astonishment  and  fear. 

2.  This  fear  also  arose  perhaps  from  emotions  of  con- 
science, Man  is  by  nature  a  sinner,  and  consequently  an 
object  of  the  justice  and  vengeance  of  God ;  when  there- 
fore, any  thing  extraordinary  and  divine  appears  to  him, 
he  necessarily  trembles.  This  may  be  exemplified  by 
Adam,  who,  having  sinned,  fled,  and,  the  moment  he 
heard  the  voice  of  God,  hid  himself;  or  by  the  Israel- 
ites, who  were  terrified,  when  God  appeared  to  them 
upon  the  mountain  :  and  hence  that  proverbial  saying 
among  them,  we  shall  die,  for  we  have  seen  God. 

But,  as  the  thoughts  of  God  are  far  different  from 
the  thoughts  of  men,  these  poor  shepherds  did  not  long 
remain  in  this  state  :  but  joy  presently  succeeded  their 
fear.  Fear  not,  said  the  Angel,  behold !  I  bring  you, 
glad  tidings.  Agreeable  surprise !  far  different  from 
what  will  befal  sinners  at  the  last  day  ;  for  when  they 
cry,  Peace,  peace,  then  sudden  destruction  shall  come  upon 
them :  but  here,  when  the  shepherds  trembled,  when 
they  were  seized  with  a  dreadful  horror,  which  made 
them  apprehend  all  danger,  forth  issues  the  greatest  of 
all  joys,  the  most  affecting  of  all  consolations,  the  news 
of  the  birth  of  the  Saviour  of  the  world. 

Proceed  now  to  the  second  part   of  the   text  ;    the 
Angel's  discourse  to  the  shepherds.     And  observe, 

1.  The  Angel  says  to  them.  Fear  not.     He  uses  this 
33 


258  IN  ESSAY  ON   Tin. 

preface  to  gain  their  attention,  which  tear  (no  doubt) 
had  almost  entirely  dissipated. 

After  this  preface  the  Angel  acquits  himself  of  his 
commission,  and  announces  to  the  shepherds  the  great 
and  mysterious  news  of  the  Redeemers  birth.  "  Be- 
hold !"  says  he,  "  I  bring  you  glad  tidings  of  great  joy, 
which  shall  be  to  all  people ;  for  unto  you  is  born  this 
day  in  the  city  of  David,  a  Saviour,  which  is  Christ  the 
Lord."  Remark  in  the  front  of  his  message  the  word 
behold,  which  is  generally  used  in  scripture  to  denote 
the  greatness  and  importance  of  the  subject  in  question, 
and  to  gain  attention.  The  prophets  had  often  used  it. 
Isaiah  on  a  like  account  had  said,  Behold !  a  virgin 
shall  conceive.  Zechariah  had  cried,  Daughter  of  Zion, 
Behold  !  thy  king  cometh,  just,  and  having  salvation. 
Malachi  had  said,  Behold  ! — the  Lord,  whom  ye  seek, 
shall  suddenly  come  to  his  temple.  It  is  easy  to  remark 
that  the  angel  could  never  more  properly  use  this  word 
than  on  this  occasion.  Do  you  doubt  of  it  ?  Hear  his  mes- 
sage.    /  bring  you,  says  he  to  them,  glad  tidings  of  great 

i°y- 

In  order  to  examine  the  words  properly,  you  must 
begin  with  the  Angel's  description  of  the  person,  of  whom 
he  speaks  ;  a  Saviour,  Christ  the  Lord.  Then  pass  to 
what  he  says  about  him  ;  he  is  born  unto  you,  says  he. 
He  marks  the  time  ;  this  day.  He  describes  the  place  ; 
in  the  city  of  David.  And,  in  fine,  he  specifies  the  na- 
ture of  this  important  news  ;  a  great  joy,  which  shall  be  to 
all  people. 

Having  considered  his  titles  in  general,  and  each 
apart,  you  may  proceed  to  consider  them  in  a  compara- 
tive view.     This  comparison  may  be  of  the  words  with 


COMPOSITION  OF  A  SERMON.  259 

each  other,  or  with  the  other  parts  of  the  text,  or  with  the 
words  which  follow  the  text. 

In  the  first  view,  you  may  say,  that  the  Angel  in- 
tended primarily  to  give  the  shepherds  an  idea  of  the 
benefits,  which  they  might  expect  of  the  Messiah,  and 
for    this   reason   began   with   the   title  Saviour,    in    or- 


& 


der  to  affect  them  with  their  own  interest,  and  indeed 
with  the  greatest  of  all  interests.  Afterwards,  to  con- 
firm their  hope  upon  that  point,  he  rises  to  the  source 
of  this  salvation,  the  mercy  of  God,  who  bestowed  it  on 
them ;  therefore  he  says,  the  Saviour  is  Christ,  that  is, 
the  promised  Messiah.  In  fine,  in  order  to  convince 
them  with  what  profound  respect  men  ought  to  receive 
him,  he  adds,  that  he  is  sovereign  Lord.  In  the  title 
Saviour,  he  shows  the  end  of  Christ's  coming  into  the 
world.  In  that  of  Christ,  the  right,  which  he  had  to 
undertake  so  great  a  work,  which  was  the  Father's 
mission,  who  for  that  purpose  had  anointed  him.  And 
in  that  of  Lord,  he  marks  the  sovereign  power,  with 
which  he  should  happily  execute  the  office,  that  the 
Father  had  committed  to  him. 

In  comparing  these  three  titles  with  the  other  parts 
of  the  text,  you  may  show,  that  the  Angel  calls  him  a  Sa- 
viour, to  justify  that  great  joy,  ivhich,  says  he,  I  bring  you, 
That  he  calls  him  Christ,  the  Son  of  God,  the  promised 
Messiah,  with  relation  to  his  birth  in  the  city  of  David. 
And  that  he  calls  him  Lord,  to  render,  in  some  sort,  a 
reason  for  an  angel's  coming  with  the  glad  tidings  ;  as  if 
he  had  said,  /  bring  you  the  glad  tidings,  because  he  is 
Lord  of  all,  both  yours  and  ours. 

In  comparing  the  words  with  what  follows,  you  may 
observe,  that  the  Angel  calls  him  a  Saviour,  Christ,  the 
Lord,  in  order  to  guard  the  shepherds  against  their  be- 


260  AN  ESSAY  ON  THE 

ing  offended  at  what  lie  was  about  to  tell  them,  that 
they  should  find  him  a  babe  wrapped  in  swaddling  clothes, 
tying  Ml  ct  manger.  As  if  he  had  said,  let  not  the'sc  sad 
appearances  offend  you  ;  he  whom  you  will  find  an 
infant,  in  swaddling  clothes,  and  in  a  manger*  is  the  Re- 
deemer of  the  world,  the  true  anointed  of  God,  the  Lord' 
of  the  whole  universe. 

This  Saviour,  this  Christ,  this  Lord,  says  the  Angel, 
i$  bom  unto  you. 

Here  you  may  commence  a  lively  exhortation  to 
joy,  the  motives  to  which  may  be  taken  from  the  terms 
of  the  text;  that  there  is  a  Saviour  ;  that  he  is  Christ ; 
that  he  is  the  Lord  ;  that  after  being  so  long  expected, 
at  length  he  came  ;  that  he  was  born  for  us  ;  that  we 
have  an  interest  in  him  above  angels  ;  that  he  has  tes- 
tified his  love  to  us  by  submitting  to  sinless  infirmities ; 
you  may  compare  his  first  with  his  last  Advent,  and  dis- 
pose your  auditors  to  feel  a  still  greater  joy  in  expecta- 
tion of  his  coming  to  raise  them  from  the  dead,  and  put- 
ting the  last  hand  to  the  work  of  our  redemption  ;  then 
will  he  appear  a  Saviour  indeed,  for  he  will  complete 
the  salvation  of  the  faithful.  Then  will  he  appear  a 
Christ  indeed,  for  he  Avill  finish  the  design  of  his  unction, 
and  mill  make  us  kings  and  priests  to  God  his  Father. 
Then  will  he  appear  Lord  indeed,  for  all  things  shall 
be  subjected  to  him,  he  will  triumph  over  our  enemies, 
he  will  swallow  up  death  in  victory,  and  he  will  elevate 
us  to  the  possession  of  eternal  glory.* 

Having  spoken  of  simple   terms,   I   proceed  to   add 
something   concerning  expressions  peculiar  to   scripture. 

*  This  discourse  wa9  verj'  Jong  and   tedious.     All  that  could  elucidate  the 
rraling  of  texts  by  comparison  is  retained  ;    but  that,  which  tended  only  to  di? 
iract  the  mind,  is  expunged. 


COMPOSITION  OP  A  SERMON.  261 

These  deserve  a  particular  explication,  and  should  be 
discussed  and  urged  with  great  diligence,  as  well,  because 
they  are  peculiar  modes  of  speaking,   as    because   they 
are  rich  with  meaning.     In  this  class  I  put   such  forms 
of  speaking  as   these.     "  To   be   in   Christ   Jesus.     To 
come  to  Jesus  Christ.     To  come  after  Jesus  Christ.    To 
live  in  the  flesh.     To  live  after  the  flesh.     From   faith 
to    faith.     From   glory   to  glory.     To   walk   after  the 
flesh.     To  walk  after  the  spirit.     The  old  man.     The 
new  man.     Jesus  Christ  lives  in  you.     To  live  to  Jesus 
Christ.     To  live  to   ourselves.     To  die   to   the   world. 
To  die   to  ourselves.     To  be   crucified   to  the   world. 
The  world  to  be  crucified  to  us.  Jesus  Christ  made  sin  for 
us,  we  made  the  righteousness  of  God   in   him.     Christ 
put  to  death  in  the  flesh,  quickened  by  the  Spirit.     Die 
unto  sin.     Live  unto  righteousness.     Quench  the  Spirit. 
Grieve  the  Spirit.  Resist  the  Holy  Ghost.  Sin  against  the 
the  Holy  Ghost."    And  I  know  not  how  many  more  such 
expressions,  which  are  found  almost  no  where  but  in  scrip- 
ture.   Whenever  you  meet  with  such  forms  of  speech  as 
these,  you  must  not  pass  them  over  lightly,  but  you  must 
fully  explain  them,  entering  well  into  the  spirit  and  mean- 
ing of  them.     It    would  be  very  convenient  for  a  young 
man  to  procure  for  this  purpose  an  exact  collection,  and 
endeavour  to  inform  himself  of  the  sense  of  each. 

This  subject  would  require,  as  it  well  deserves,  a  par- 
ticular treatise  ;  however,  I  will  briefly  give  an  exam- 
ple of  the  manner,  in  which  expressions  of  this  kind 
should  be  discussed.  Let  us  take  these  words.  Mark 
viii.  34.  "  Whosoever  will  come  after  me,  let  him  deny 
himself,  and  take  up  his  cross  and  follow  me."  Methinks 
it  would  not  be  improper  to  divide  the  sermon  into  two 
parts.     In  the  first  we  would  treat  of  the  expressions, 


-62  AN   ESSAY  ON  TI1K 

which  Jesus  uses,  Come  after  me — deny  himself '-—take  up 
his  cross — and  folio  in  me. — And  in  the  second,  we  would 
examine  the  entire  sense  of  our  Saviour's  whole  proposition. 

To  begin  then  with  the  explication  of  these  expres- 
sions. To  come  after  Jesus  Christ  signifies  no  other  thing 
than  to  be  his  disciples,  to  take  him  for  the  rule  and 
model  of  our  conduct,  in  a  word,  to  profess  an  acknowl- 
edgment of  him  as  our  head  and  master,  our  supreme 
prophet  and  teacher,  our  pattern  and  exemplar. 

Deny  himself  'is  an  expression  so  singular,  that  it  seems 
to  shock  reason  and  nature,  and  to  suppose  a  thing  diffi- 
cult, yea,  absolutely  impossible,  or  at  least  extremely 
criminal.  Yet,  it  is  certain,  nothing  can  be  more  holy, 
nothing  more  necessary,  nothing  more  just,  than  this  self- 
renunciation,  which  Jesus  Christ  here  ordains.  He  does 
not  mean,  that  we  should  divide  ourselves  from  our- 
selves, or  that  we  should  hate  ourselves ;  but  he  intends, 

1.  In  general,  that  we  should  renounce  all  that  is  in 
us  excessive,  vicious  and  irregular;  this  he  calls  self  be- 
cause corruption  is  become,  as  it  were,  natural  to  us,  we 
being  conceived  in  sin,  and  shapen  in  iniquity. 

2.  He  commands  us  particularly  to  renounce  that  vi- 
olent, immoderate,  and  excessive  love,  which  man  in  a 
state  of  depravity  has  for  himself,  making  self-love  his 
chief  and  only  principle  of  action,  in  one  word,  being  a 
god  to  himself. 

3.  He  enjoins  the  renunciation  of  that  false  and  per- 
verse pretence,  which  all  sinners  have,  that  they  are  their 
own  masters,  that  no  one  has  a  right  over  them,  that  to 
themselves  only  belongs  the  disposition  of  words,  actions, 
and  thoughts.  The  Saviour  means,  that,  renouncing  this 
unjust  and  foohsli  pretence,  we  should  submit  ourselves 
to  the  government  and  direction  of  God.  confiding  in  the 


COMPOSITION  OP  A  SERMON.  263 

conduct  of  his  wisdom,  and  receiving  him  to  reign  in  our 
hearts  by  his  word  and  Spirit. 

Take  up  his  cross,  is  an  expression  consecrated  by 
Jesus  Christ  to  a  sacred  purpose,  though  it  does  not  be- 
long only  to  scripture  style.  Here  two  things  are  in- 
tended by  it.  The  mystical  cross  of  conversion,  and  the 
cross  of  afflictions. 

1.  Conversion  is  called  in  scripture  a  cross  ;  because 
sin  and  carnal  lusts  are  made  to  die  within  our  hearts  ; 
this  the  scripture  calls  crucifying  the  old  man. 

2.  Afflictions  are  justly  called  crosses,  not  only  be- 
cause nature  suffers,  but  also  because  by  these  means  we 
become  the  horror  and  reproach  of  the  world. 

Finally,  to  follow  Jesus  Christ,  is,  1.  To  become  his 
disciple,  to  believe  his  doctrine,  to  approve  his  maxims,  to 
be  persuaded  of  the  truth  of  his  mysteries  and  holiness 
of  his  laws. 

2.  To  follow  is  to  imitate  him,  to  propose  him  as  our 
exemplar  and  pattern  in  the  whole  conduct  of  our  lives, 
to  walk  in  the  same  way  as  he  walked,  in  order  to  ob- 
tain communion  with  him  in  glory. 

3.  To  profess  openly  our  subjection  to  him,  as  our 
Master  and  Lord,  to  obey  his  orders,  &c.  In  a  word5 
to  follow  is  the  same  as  to  come  after  him,  which  we  just 
now  explained. 

This  is  the  first  part.  The  second  consists  in  con- 
sidering the  entire  sense  of  Jesus  Christ's  whole  proposi- 
tion. He  means,  then,  that,  if  we  would  be  really  of 
the  number  of  his  disciples  and  followers,  we  must  sub- 
mit to  two  things,  sanctification  and  affliction. 

1.  Sanctification.  Here  enter  into  the  subject,  and 
show  how  impossible  it  is  to  belong  to  Jesus  Christ  with- 
out forsaking  sin.  and  entirely  changing  the  life.     "  Th<" 


2(54  ll«  i.ss.vv  on  TUi 

grace  of  God,  that  bringeth  salvation,  hath  appeared  to 
all  men ;  teaching  us,  that  denying  ungodliness,  and 
worldly  lusts,  we  should  live  soberly,  righteously,  and 
godly,  in  this  present  world,  looking  for  that  blessed 
hope,  and  the  glorious  appearing  of  the  great  God,  and 
our  Saviour  Jesus  Christ." 

These  are  St.  Paul's  words  to  Titus,  and  three 
things  may  be  remarked  in  them,  grace,  holiness,  and 
glory*  And  you  may  easily  observe,  that  grace,  conducts 
to  glory  only  by  means  of  holiness :  take  away  holiness1 
and  grace  and  glory  can  never  be  joined  together.  The 
apostle  therefore  does  not  say,  '  The  grace  of  God  hath 
appeared  to  all  men,  teaching  us  to  look  for  the  glorious 
appearing  of  Jesus  Christ ;'  but,  he  says,  "  The  grace  of 
God  hath  appeared  to  all  men,  teaching  us  to  deny  un- 
godliness and  worldly  lusts,  to  live  soberly,  righteously, 
and  godly,  in  this  present  world  ;"  and  so  to  be  looking 
for  that  blessed  hope,  the  glorious  appearing  of  the  great 
God  and  our  Saviour  Jesus  Christ.  Grace  indeed  ends 
in  glory  ;  but  it  can  only  do  so  by  the  intervention  of 
holiness. 

You  may  also  allege,  to  the  same  purpose,  the  end 
of  Jesus  Christ's  coming  into  the  world,  which  was  not 
only  to  destroy  sin,  as  it  subjected  us  to  eternal  punish- 
ment, but  as  sin.  You  may  finally  show,  how  much  it 
is  for  the  glory  of  the  Father,  and  of  Jesus  Christ,  and 
for  the  reality  and  plenitude  of  salvation,  that  the  disci- 
ples of  Jesus  should  be  sanctified. 

2.  Affliction.  Two  things  here  must  be  discussed. 
1.  The  truth  of  the  fact,  that  true  believers  are  ex- 
posed to  afflictions  in  this  world.  2.  The  reasons  why 
the  divine  wisdom  subjects  believers  to  these  trials. 

1.  The  truth  qf  the  fact  results  1.  fromvthe  examples 


COMPOSITION  OF  A  SERMON.  205 

of  all  the  great  servants  of  God  who  have  appeared  in 
the  world  to  this  day  :  as  Noah,  Abraham,  Lot,  Moses, 
St.  Paul,  and  all  the  other  apostles  of  Jesus  Christ.  2. 
From  the  whole  history  of  the  church,  which  was  always 
nourished  and  increased  in  afflictions.  This  may  be  il- 
lustrated by  the  burning  bush,  which  appeared  to  Mo- 
ses ;  or  by  the  ship,  into  which  Jesus  and  his  apostles 
went,  tossed  with  waves,  and  exposed  to  the  violence  of 
winds  and  storms. 

2.  The  reasons  for  this  dispensation  of  divine  provi- 
dence may  be  taken  from  a  common-place  of  afflictions, 
as,  by  means  of  afflictions  God  restrains  our  impetuous 
passions,  exercises  our  virtues,  detaches  us  from  the  world, 
elevates  us  to  the  hope  of  a  better  life,  and  displays  the  glo- 
ry o/'that  admirable  providence,  which  governs  us.  Af- 
flictions also  are  particular  honours,  which  God  confers 
on  us,  by  them  enabling  us  to  walk  in  the  steps  of  Jesus 
Christ,  and  conforming  us  by  them  to  our  divine  leader. 
For  these  reasons,  and  many  more  of  the  same  kind,  we 
may  fairly  conclude,  that  with  profound  wisdom  Jesus 
Christ  has  called  us  to  affliction,  and  joined  the  cross  to 
the  profession  of  true  Christianity.* 

We  have  before  observed,  that,  beside  simple  terms, 
and  singular  expressions  peculiar  to  scripture,  there  are 
also  sometimes  in  texts,  particles,  that  are  called  syncate- 
gorematica,  which  serve  either  for  the  augmentation  or 
limitation  of  the  meaning  of  the  proposition.  As  the  word 
so  in  John  iii.  16.  "  God  so  loved  the  word."  The  word 
now  in  the  viii.  of  Romans.  "  There  is  therefore  now  no 
condemnation  to  them,  which  are  in  Christ  Jesus  ;" — 
and  in  many  more  passages  of  the  same  kind. 

This  is  somewhat  abridged,  for  the  same  reason  as  the  foregoing. 

34 


266  IN    ESSA1    on     mi 

Whenever  you* meet  with  these  terms,  carefully  ex- 
amine them  ;  for  sometimes  the  greatest  part,  and  very 
often  the  whole  of  the  explication,  depends  upon  them, 
as  we  have  already  remarked  on  that  passage  just  now 
mentioned,  "  God  so  loved  the  world  :"  for  the  chief 
article,  in  the  doctrine  of  the  love  of  God,  is  its  great- 
ness, expressed  by  the  word  so.  It  is  the  same  with 
that  other  term  now,  "  there  is  therefore  now  no  con- 
demnation to  them,  which  are  in  Christ  Jesus ;"  for  the 
word  note  shows,  that  it  is  a  conclusion  drawn  from  the 
doctrine  of  justification,  which  the  apostle  had  taught  in 
the  preceding  chapters,  and  it  is  as  if  he  had  said,  From 
the  principles,  which  I  have  established,  it  follows,  that 
there  is  now  no  condemnation,  &c.  Having  then  ex- 
plained, 1.  What  it  is  to  be  in  Christ  Jesus.  2.  What  it 
is  to  be  "no  more  subject  to  condemnation,"  chiefly  in- 
sist, in  the  third  place,  on  the  word  now  ;  and  show,  that 
it  is  a  doctrine,  which  necessarily  follows  from  what  St. 
Paul  had  established  touching  justification  in  the  fore- 
going chapters ;  so  that  this  term  makes  a  real  part  of 
the  explication,  and  indeed  the  most  important  part. 

Sometimes  these  terms  in  question  are  not  of  conse- 
quence enough  to  be  much  dwelt  on :  but  may  be  more 
properly  passed  with  a  slight  remark.  The  word  Be- 
hold, with  Avhich  many  propositions  in  scripture  begin, 
must  be  treated  so ;  you  must  not  make  one  part  of  this, 
nor  insist  on  it  too  long.  The  same  may  be  said  of  that 
familiar  expression  of  Jesus  Christ,  Verily,  Verily,  which 
is  an  asseveration,  or,  if  you  will,  an  oath :  but  neither 
on  this  must  you  insist  much.  So  again,  Jlnicn,  or  so  be 
it,  which  closes  some  texts.  Woe  be  to  you,  which  Jesus 
Christ  often  repeats  in  the  gospel,  with  many  more  of 
the  same  kind.      I  know  no  certain  rule   to  distinguish 


COMPOSITION  OF  A  SERMON,  267 

when  they  are  important :  but  it  must  be  left  to  the 
preacher's  taste  ;  and  a  little  attention  will  make  the 
necessary  discernment  very  easy* 

When  the  matter  to  be  explained  in  a  text  consists 
of  a  proposition,  you  must,  1.  Give  the  sense  clearly  and 
neatly,  taking  care  to  develope  it  of  all  sorts  of  ambigu- 
ity. 

2.  If  it  be  requisite,  show  how  important  in  religion 
it  is  to  be  acquainted  with  the  truth  in  hand  ;  and  for 
this  purpose  open  its  connexion  with  other  important 
truths  ;  and  its  dependence  on  them  ;  the  inconveniences, 
that  arise  from  negligence  ;  the  advantageous  succours, 
which  piety  derives  thence,  with  other  things  of  the 
same  nature. 

3.  Having  placed  it  in  a  clear  light,  and  shown  its 
importance,  if  it  require  confirmation,  confirm  it.  In  all 
cases  endeavour  to  illustrate  either  by  reasons,  or  exam* 
pies,  or  comparisons,  of  the  subjects  with  each  other,  or 
by  remarking  their  relation  to  each  other,  or  by  show- 
ing their  conformities,  or  differences,  all  with  a  view  to  il- 
lustrate the  matter  that  you  are  discussing.  You  may 
also  illustrate  a  proposition  by  its  consequences,  by  show- 
ing how  many  important  inferences  are  included  in  it, 
and  flow  from  it. 

In  fine,  you  may  illustrate  by  the  person,  ivho  propos- 
es the  subject ;  by  the  state,  in  which  he  was,  when  he 
proposed  it ;  by  the  persons,  to  whom  it  is  proposed  ;  by 
circumstances  of  time,  and  place,  &c.  All  these  may  give 
great  openings  ;  but  they  must  be  judiciously  and  dis- 
creetly used ;  for  to  attempt  to  make  an  assemblage  of 
all  these  in  the  discussion  of  one  proposition,  would  be 
trifling,  endless,  and  pedantic. 

Sometimes  one  single  proposition  includes  many  truths. 


2()U  \.\    BSSA1    ON    TH! 

which  it  will  be  necessary  to  distinguish  :  but,  in  doing 
this,  take  care  that  eacli  truth,  on  which  you  intend  to 
insist,  be  of  some  importance  in  religion,  not  too  common, 
nor  too  much  known.  This  your  own  good  sense  must 
discern. 

Sometimes  one  proposition  must  be  discussed  in  the 
different  views,  in  which  it  may  be  taken  ;  and  in  this 
case  you  must  remark  those  different  relations. 

Sometimes  the  doctrine  contained  in  the  proposition 
has  different  degrees,  which  it  will  also  be  necessary  to 
remark. 

Sometimes  the  proposition  is  general,  and  this  gener- 
ality seems  to  make  it  of  little  importance.  In  this  case 
you  must  examine,  whether  some  of  its  parts  be  not  more 
considerable  ;  if  they  be,  you  will  be  obliged  to  discuss 
these  parts  by  a  particular  application. 

First.  To  give  the  sense  of  a  proposition  neat  and 
clear,  and  afterwards  to  confirm  and  illustrate  it,  let  us 
take  Eph.  i.  13.  "The  eyes  of  your  understanding  be- 
ing enlightened,  that  ye  may  know  what  is  the  hope  of 
his  calling,  and  what  the  riches  of  the  glory  of  his  in- 
heritance in  the  saints." 

This  text  must  be  divided  into  two  parts.  The  first 
is  the  apostle's  prayer,  "  May  God  enlighten  the  eyes  of 
your  understanding  !"  the  second  is  the  end  of  this  illu- 
mination, "  that  ye  may  know  what  is  the  hope  of  his 
calling,  and  what  the  riches  of  the  glory  of  his  inheri- 
tance in  the  saints " 

I.  The  apostle's  wish  or  prayer  contains  a  proposi- 
tion, which  is,  that  "  it  is  God  who  enlightens  the  eyes 
of  our  understanding."  To  give  clearly  the  sense,  you 
must  first  observe  in  a  few  words,  that  scripture  frequent* 
!y  borrows  the  names  and  images  of  the  faculties  of  the 


COMPOSITION  OF  A  SERMON.  269 

body  to  represent  those  of  the  soul ;  therefore  it  gives 
us  feet  to  walk  in  the  way  of  righteousness,  hands  to  work 
out  our  salvation,  knees  to  bow  at  the  name  of  Jesus, 
ears  to  hear  the  sacred  truths  of  the  gospel,  a  mouth  to 
eat  the  flesh  and  drink  the  blood  of  Jesus  Christ,  and 
eyes  to  see  the  mysteries  of  his  kingdom.  All  this  is 
founded  not  only  on  the  natural  conformity,  or  resem- 
blance, which  there  is  between  the  operations  of  the 
soul  and  the  organs  of  the  body,  but  also  on  the  scrip- 
ture-manner of  calling  the  whole  of  our  regeneration  and 
conversion  a  new  man.  Here,  then,  eyes  of  the  under- 
standing is  an  expression  agreeable  to  the  ordinary  style 
of  scripture,  and  signifies  simply  our  understanding,  the 
faculty  by  which  we  know  and  judge  objects. 

2.  But,  beside  this,  you  must  remark,  that  our  eyes 
have  two  very  different  uses  ;  one  consists  only  in  viewing 
objects  indifferently,  for  no  other  purpose  than  our  diver- 
sion ;  as  when  in  a  rural  walk  we  look  at  the  starry  heav- 
ens, or  admire  extensive  plains,  and  flowing  rivers  :  this 
may  be  called  a  simple  view  of  contemplation  :  the  oth- 
er goes  farther,  and  consists  not  barely  in  seeing  objects, 
but  in  looking  at  them  so  as  to  conduct  and  regulate  our 
actions :  so  a  traveller  sees  roads  in  his  journey ;  so  a 
man  sees  his  friend  to  open  his  own  heart,  and  ask  his 
friend's  advice  ;  so  a  prisoner  sees  his  deliverer  to  ask 
his  freedom  :  this  may  be  called  a  view  of  action  or  di- 
rection. Thus  it  is  with  the  understanding ;  it  has  two 
functions,  one  a  simple  knowledge  of  objects,  as  of  phys- 
ical or  metaphysical  truths,  called  in  the  schools,  specu- 
lative knowledge :  the  other  a  knowledge  of  objects  in 
order  to  act  by  them,  and  to  use  them  for  a  rule,  and  a 
guide,  as  when  we  know  the  nature  of  virtue,  and  the 
precepts  of  morality,  the  rules  of  art,  and  the  maxims  of 


270  Afl     ESSAY    ON    THE 

jurisprudence ;  this  is  what  the  schools  call  practical 
knowledge.  Now,  here  the  understanding  is  spoken  of, 
not  in  the  former,  but  latter  sense ;  for  the  mysteries  of 
the  Christian  religion  are  not  mysteries  of  simple  con- 
templation, the  scripture  does  not  propose  them  for  our 
diversion,  nor  to  gratify  our  curiosity ;  but  they  are  mys- 
teries of  practice,  which  we  ought  to  know,  in  order  to 
act  towards  them,  by  embracing  them  with  all  the  pow- 
ers of  our  hearts,  by  receiving  their  impression  and  yield- 
ing to  their  energy  ;  in  one  word,  by  making  them  a  rule 
of  our  conduct.  The  apostle's  proposition  then  means, 
That  it  is  God,  who  by  the  interior  light  of  his  spirit 
opens  the  eyes  of  our  understandings  to  receive,  as  we 
ought,  the  truths  of  his  word,  thereby  enabling  us  to 
judge  of  them,  to  love  and  follow  them,  and  to  make 
them  the  rules  of  our  conduct. 

The  proposition,  thus  explained,  must  be  proved. 
This  may  be  done  directly,  or  indirectly  ;  indirectly  by 
producing  divers  passages  of  scripture,  which  represent 
the  greatness  of  natural  depravity,  and  the  inability  of 
man  to  convert  himself.  Such  passages  are  very  nume- 
rous, as  where  the  heart  is  called  an  "  an  heart  of  stone." 
Where  the  prophet  asks,  "  Can  the  Ethiopian  change 
his  skin,  or  the  leopard  his  spots  ?  then  may  ye  also  do 
good,  that  are  accustomed  to  do  evil.''  A  direct  confir- 
mation consists  of  passages,  in  which  our  conversion  is 
formally  ascribed  to  God,  and  to  the  efficacy  of  his  spirit, 
which  are  also  very  numerous. 

While  you  are  confirming  this  proposition  by  scrip- 
ture, you  may  mix  an  illustration  of  it  by  reasoning,  by 
showing  that  our  attachments  to  the  world  are  so  many 
and  so  strong,  that  supernatural  grace  is  absolutely  nec- 
essary to  dissolve  them:  thai  the  obscurities  of  our  mind? 


COMPOSITION  OF  A  SERMON.  271 

arising  either  from  our  prejudices,  or  passions,  or  old 
habits,  or  the  colours,  under  which  the  Gospel  first  pre- 
sents itself  to  us,  are  such  as  render  it  impossible  for  us 
to  judge  rightly.  This  may  be  particularly  inserted  in 
the  indirect  way. 

In  the  direct  way  you  may  also  mix  reasoning,  by 
showing,  that  the  divine  wisdom  determines,  our  regen- 
eration should  be  all  heavenly  ;  that  neither  flesh,  nor 
blood,  nor  natural  principles  contribute  any  thing ;  that 
the  new  man,  being  the  pure  work  of  the  Holy  Spirit, 
renders  us  more  conformable  to  Jesus  Christ  ;  for,  ac- 
cording to  St.  Paul,  "  God  has  predestinated  us  to  be 
conformed  to  the  image  of  his  Son."  When  Jesus  Christ 
came  into  the  world,  he  came  not  in  the  ordinary,  natu- 
ral way;  but  by  a  law  above  all  laws  in  the  world.  He 
was  made  of  a  virgin,  formed  by  the  power  of  the  Holy 
Ghost.  God  declares,  that  christians  "  are  born,  not  of 
blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of 
man,  but  of  himself;"  and  on  this  account  they  are  em- 
phatically styled  the  children  of  God,  and  the  brethren 
of  Christ. 

In  confirming  this  proposition  you  may  also  illustrate 
it  by  some  examples,  as  by  that  of  the  converted  thief; 
that  of  St.  Paul ;  that  of  the  Jews,  converted  on  the  day 
of  Pentecost,  at  the  preaching  of  St.  Peter,  &c.  In  short, 
by  any  examples,  in  which  the  power  of  grace  remark- 
ably shone  in  conversion. 

The  subject  may  be  illustrated  by  comparing  conver- 
sion with  the  almighty  work  of  God  in  creating  the  uni- 
verse ;  and  you  may  remark  in  a  few  words  their  con- 
formities and  differences. 

You  may  illustrate  by  its  consequences,  showing  the 
greatness  and  importance  of  the  change  wrought  in  men? 
when  God  opens  the  eyes  of  their  understandings. 


'272  A\  ESSAY  ON  THE 

The  illustration  may  flow  from  inevidence,  by  show- 
ing, that  Jesus  Christ  alone  lias  taught  men  this  truth, 
thai  conversion  is  of  God.  All  false  religions  attribute 
this  -work  to  man  himself:  philosophy  is  not  acquainted 
with  this  grace  from  on  high. 

Finally,  you  may  illustrate  the  subject  by  the  person 
who  proposes  it,  who  is  St.  Paul.  He  had  felt  all  its  ef- 
ficacy, fathomed,  as  it  were,  all  its  depth,  and  conse- 
quently could  well  speak  of  it.  Or  by  the  persons  to 
whom  it  was  addressed,  the  Ephesians,  who  had  been 
reclaimed  from  the  greatest  superstition  that  was  among 
the   pagans,  that  is  to  say,  the  worship  of  Diana. 

The  manner,  in  which  St.  Paul  proposes  this  truth, 
must  not  be  forgotten ;  it  is  in  the  form  of  a  wish  or 
prayer.  "  May  God  give  you  an  illumination  of  the  eyes 
of  your  understanding!"'  Which  shows  the  necessity 
and  importance  of  grace,  without  which  all  the  other 
mercies  of  God  would  be  rather  hurtful  than  profitable. 

You  may  also  remark  the  circumstances  of  time  and 
place ;  for  St.  Paul  wrote  this  epistle,  when  he  was  in 
prison  at  Rome,  when  he  was  loaded  with  chains,  and 
when  the  gospel  was  every  where  persecuted.  Under 
such  forbidding  circumstances,  the  Holy  Ghost  must 
needs  display  a  mighty  power  in  conversion.* 

Secondly,  to  give  an  example  of  propositions,  includ- 
ing divers  truths,  which  must  be  distinguished  from  each 
other.  We  cannot  choose  a  more  proper  text  than  the 
remaining  part  of  the  passage,  which  was  just  now  ex- 
plained. "  That  you  may  know,"  says  St.  Paul,  "  what 
is  the  hope  of  his  calling,  and  what  the  riches  of  the 
glory  of  his  inheritance  in  the  saints."     The  apostle's 

*  Out  of  these  various  methods  of  illustration  Mr.  Claude  would  have  the 
preacher  choose  the  most  proper,  and  not  attempt  to  crowd  all  into  one  sermon. 


COMPOSITION  OF  A  SERMON.  273 

proposition  is,  That,  by  the  illumination  of  grace,  we 
understand  the  innumerable  blessings,  to  the  enjoyment 
of  which  God  calls  us  by  his  gospel.  Now  this  propo- 
sition includes  many  truths,  which  it  will  be  necessary  to 
distinguish.* 


CHAP.  VI. 

OF    TEXTS    TO    BE    DISCUSSED    BY     WAY    OF    OBSERVATION. 

Some  texts  require  a  discussion  by  way  of  considera-* 
tion,  or  observation.  The  following  hints  may  serve  for 
a  general  direction. 

1.  When  texts  are  clear  of  themselves,  and  the  mat- 
ter well  known  to  the  hearers,  it  would  be  trifling  to  amuse 
the  people  with  explication.      Such  texts  must  be  taken 

■    1.  The  gospel  is  a  divine  vocation  ;  "  Awake  thou  that  sleepest,  &c." 

The  church  is  not  a  tumultuous  assembly,  &c.  but  a  society  which  has  God 
for  its  author — 

2.  A  vocation  in  which  God  proposes  something  to  our  hope. 

Not  a  vocation  of  mere  authority,  much  less  of  seduction  to  sin — 
But  like  that  to  Abraham,  or  to  Lazarus — 

3.  This  call  proposes  to  our  hopes  an  Inheritance. — 
Not  a  recompense  proportioned  to  our  merit — 
But  a  good  bestowed  in  virtue  of  adopting  grace — 

4.  This  inheritance  is  a  heavenly  one  ;  %n  holy,  or  heavenly  places — 

The  apostle  intends,  not  only  the  nature  of  the  divine  blessings,  but  also  the 
place  of  possessing  them — 

5.  These  are  blessings  of  infinite  abundance,  of  inexpressible  value — 

"  Riches  of  the  glory ;"  a  way  of  speaking  proper  to  the  Hebrews,  and 
often  used — 

6.  The  apostle  would  have  us  know  the  admirable  greatness  of  this  hope — 
All  our  deviations,  and  wrong  attachments,  arise  from  our  ignorance  of  this 

glory— 

7.  The  knowledge  we  have  of  this  matter  comes  from  divine  Illumination. 

CliAVDKi 

35 


274  AN   ESSAY  ON  THL 

as  they  are,  that  is,  clear,  plain,  and  evident,  and  only 
observations  should  be  made  on  them. 

2.  Most  historical  texts  must  be  discussed  in  this  way ; 
for,  in  a  way  of  explication,  there  would  be  very  little  to 
say.  For  example,  what  is  there  to  explain  in  this  pas- 
sage ?  "  Then  Jesus,  six  days  before  the  passover,  came 
to  Bethany,  where  Lazarus  was,  which  had  been  dead, 
whom  he  raised  from  the  dead.  There  they  made  him 
a  supper,  and  Martha  served  :  but  Lazarus  was  one  of 
them,  that  sat  at  table  with  him."  John  xii.  Would  it 
not  be  a  loss  of  time  and  labour  to  attempt  to  explain  these 
words  ;  and  are  they  not  clearer  than  any  comments  can 
make  them?  the  way  of  observation,  then,  must  be  taken. 

3.  There  are  some  texts,  which  require  both  explica- 
tion and  observation,  as  when  some  parts  may  need  ex- 
plaining. For  example,  Acts  i.  10.  "  And  while  they 
looked  stedfastly  toward  heaven,  as  he  went  up, behold! 
two  men  stood  by  them  in  white  apparel."  Here  it  will 
be  necessary  to  explain  in  a  few  words  the  cause  of  their 
"  looking  stedfastly  toward  heaven ;"  for  by  lifting  their 
eyes  after  their  divine  Master,  they  expressed  the  inward 
emotions  of  their  minds.  It  will  be  needful  also  to  ex- 
plain this  other  expression,  "  as  he  went  up,"  and  to  ob- 
serve, that  it  must  be  taken  in  its  plain,  popular  sense  ; 
and  that  it  signifies  not  merely  the  removal  of  his  visible 
presence,  while  he  remained  invisibly  upon  earth ;  but 
the  absolute  absence  of  his  humanity.  This  is  the  natu- 
ral sense  of  the  words,  and  the  observation  is  necessary 
to  guard  us  against  that  sense,  which  the  church  of  Rome 
imposes  on  them  for  the  sake  of  transubstantiation.  You 
may  also  briefly  explain  this  other  expression,  "behold! 
two  men,"  and  show  that  they  were  Angels  in  human 
shapes.     Here  you  may  discuss  the  question  of  angelical 


COMPOSITION  OF  A  SERMON.  275 

appearances  under  human  forms.  Notwithstanding  these 
brief  explications,  this  is  a  text,  that  must  be  discussed 
by  way  of  observation. 

Observe,  in  general,  when  explication  and  observa- 
tion meet  in  one  text,  you  must  always  explain  the  part, 
that  needs  explaining,  before  you  make  any  observations  ; 
for  observations  must  not  be  made,  till  you  have  estab- 
lished the  sense  plainly  and  clearly. 

4.  Sometimes  an  observation  may  be  made  by  way 
of  explication,  as  when  you  would  infer  something  impor- 
tant from  the  meaning  of  an  original  term  in  the  text. 
For  example  ;  Acts  ii.  1.  "  And  when  the  day  of  Pen- 
tecost was  fully  come,  they  were  all  with  one  accord  in 
one  place." 

It  will  be  proper  here  to  explain  and  enforce  the 
Greek  word  o^oBv[xaSov,  which  is  translated  with  one  ac- 
cord, for  it  signifies,  that  they  had  the  same  hope,  the 
same  opinions,  the  same  judgment ;  and  thus  their  una- 
nimity is  distinguished  from  an  exterior,  and  negative 
agreement,  which  consists  in  a  mere  profession  of  hav- 
ing no  different  sentiments,  and  in  not  falling  out ;  but 
this  may  proceed  from  negligence,  ignorance,  or  fear  of 
a  tyrannical  authority.  The  uniformity  of  which  the 
church  of  Rome  boasts,  is  of  this  kind;  for  if  they  have 
no  disputes  and  quarrels  among  them  on  religious  mat- 
ters, (which  however,  is  not  granted,)  it  is  owing  to  the 
stupidity  and  ignorance,  in  which  the  people  are  kept,  or 
to  that  indifference  and  negligence,  which  the  greatest 
part  of  that  community  discover  towards  religion,  con- 
cerning which  they  seldom  trouble  themselves  ;  or  to 
the  fear  of  that  tyrannical  domination  of  their  prelates, 
with  which  the  constitution  of  their  church  arms  them. 
Now,  consider  such  an  uniformity  how  you  will,  it  will 


276  AN  ESSAY  ON  THE 

appear  a  false  peace.  If  ignorance  or  negligence  pro- 
duce it,  it  resembles  the  quiet  of  dead  carcases  in  a  bu- 
rymg-ground,  or  the  profound  silence  of  night,  when  all 
are  asleep  ;  and,  if  it  be  owing  to  fear,  it  is  the  stillness 
of  a  galley-slave  under  the  strokes  of  his  officer,  a  mere 
shadow  of  acquiescence  produced  by  timidity,  and  un- 
worthy of  the  name  of  unanimity.  The  disciples  of  Jesus 
Christ  were  not  uniform  in  this  sense  :  but  their  una- 
nimity was  inward,  and  positive,  they  "  were  of  one 
heart,  and  one  soul."  This  explication,  you  perceive,  is 
itself  a  very  just  observation,  and  there  are  very  many 
passages  of  scripture,  which  may  be  treated  of  in  the 
same  manner. 

5.  Observations,  for  the  most  part,  ought  to  be  the- 
ological, that  is  to  say,  they  should  belong  to  a  system 
of  religion.  Sometimes,  indeed  we  may  make  use  of 
observations  historical,  philosophical,  and  critical ;  but 
these  should  be  used  sparingly,  and  seldom  ;  on  necessa- 
ry occasions,  and  when  they  cannot  well  be  avoided  ;  and 
even  then  they  ought  to  be  pertinent,  and  not  common, 
that  they  may  be  heard  with  satisfaction.  Make  it  a  law 
to  be  generally  very  brief  on  observations  of  these  kinds, 
and  to  inform  your  audience,  that  you  only  make  them 
en  passant. 

There  are,  I  allow,  some  cases,  in  which  observations 
remote  from  theology  are  necessary  to  the  elucidating  of 
a  text.  When  these  happen,  make  your  observations 
professedly,  and  explain  and  prove  them.  But,  I  repeat 
it  again,  in  general,  observations  should  be  purely  theo- 
logical ;  either  speculative,  which  regard  the  mysteries 
of  Christianity,  or  practical,  which  regard  morality;  for 
>he  pulpit  was  erected   to  instruct  the  minds  of  men  in 


COMPOSITION  OF  A  SERMON.  277 

religious  subjects,  and  not  to  gratify  curiosity ;  to  inflame 
the  heart,  and  not  to  find  play  for  imagination. 

6.  Observations  should  not  be  proposed  in  scholastic 
style,  nor  in  common-place  guise.  They  should  be  sea- 
soned with  a  sweet  urbanity,  accommodated  to  the  ca- 
pacities of  the  people,  and  adapted  to  the  manners  of 
good  men.*  One  of  the  best  expedients  for  this  purpose 
is  a  reduction  of  obscure  matters  to  a  natural,  popular, 
modern  air.  You  can  never  attain  this  ability,  unless  you 
acquire  a  habit  of  conceiving  clearly  of  subjects  yourself, 
and  of  expressing  them  in  a  free,  familiar,  easy  manner, 
remote  from  every  thing  forced,  and  far-fetched.  All 
long  trains  of  arguments,  all  embarrassments  of  divisions 
and  subdivisions,  all  metaphysical  investigations,  which 
are  mostly  impertinent,  and,  like  the  fields,  the  cities,  and 
the  houses,  which  we  imagine  in  the  clouds,  the  mere 
creatures  of  fancy,  all  these  should  be  avoided. 

7.  Care,  however  must  be  taken  to  avoid  the  oppo- 
site extreme,  which  consists  in  making  only  poor,  dry, 
spiritless  observations,  frequently  said  under  pretence  of 
avoiding  school-divinity,  and  of  speaking  only  popular 
things.  Endeavour  to  think  clearly,  and  try  also  to  think 
nobly.  Let  your  observations  be  replete  with  beauty, 
as  well  as  propriety,  the  fruits  of  a  fine  fancv  under  the 

*  Urbanity  is  opposed  to  rusticity,  and  that  of  which  our  author  speaks,  re- 
gards both  the  subject  itself,  and  the  language,  in  which  it  is  expressed.  In  short, 
if  urbanity  be  not  in  the  preacher,  it  will  never  be  in  his  sermons. 

Ministers,  who  aim  at  this  excellence,  should  remember,  that  there  is  such  a 
tiling  as  being  loo  familiar.  As  to  an  easy  manner  also,  there  are  two  extremes. 
The  formal  sliffncss  of  a  pedant,  and  the  carelessness  of  a  man  who  does  Dot  re- 
spect his  company,  are  both  at  a  distance  from  Mr.  Claude's  ease.  The  ease 
of  the  man?icr  of  a  christian  preacher,  in  the  pulpit,  is  not  the  ease  of  a  man  when 
alone,  but  of  a  well-bred  man  in  company. 

A  subject  is  far-fetched,  when,  although  it  may  have  some  connexion  with  the 
text,  yet  this  connexion  lies  at  a  great  distance,  and  obliges  the  preacher  to  go  a 
long,  long  way  to  come  at  it,  Robinson, 


278  AN  ESSAY  ON  THE 

direction  of  a  sober  judgment.  If  you  be  inattentive  to 
this  article,  you  will  pass  for  a  contemptible  declaimer, 
of  mean  and  shallow  capacity,  exhausting  yourself  and 
not  edifying  your  hearers  ;  a  very  ridiculous  character  ! 
To  open  more  particularly  some  sources  of  observa- 
tions, remark  every  thing,  that  may  help  you  to  think, 
and  facilitate  invention  ; 


1. 

RISE  FROM  SPECIES  TO  GENUS.* 

Psal.  1.  14.      "  Sacrifice    to  God    thanksgiving,    and 
pay  thy  vows  unto  the  most  High."     In  discussing  this 
text,  I  would  observe  first  the  terms,  sacrifice  thanksgiv- 
ing, and  would  elucidate  them  by  going  from  the  species 
to  the  genus.     The  dignity  of  sacrifice  in  general  would 
lead  me  to  observe  ;  that  it  is  the  immediate  commerce 
of  a  creature  with  his  God,  an  action,  in  which  it  is  dif- 
ficult   to  judge   whether   earth   ascend   to    heaven,    or 
heaven  descend  to  earth  ;     that  in  almost  all  the  other 
acts  of  religion  the  creature  receives  of  his  Creator :  but 
in  this  the  Creator  receives  of  his   creature  ;     that  the 
Lord  of  the  universe,  who  needs  nothing,  and  who  eter- 
nally lives  in  a  rich  abundance,  hath  such  a  condescen- 
sion as  to  be  willing  to  receive  offering  at  our  hands ; 
that,  of  all    dignities,   that    of  the    priesthood   was    the 
highest,  for  which  reason    the  ancient   priests   dwelt  in 
the  tabernacle,  or  temple  of  God  ;    that    when  God  di- 
vided Canaan  among  the  children  of  Israel,   each   tribe 
had  its  portion  except  that  of  Levi,  to   which   God  as- 
signed nothing.     Why  ?    because   he   loved  th'em  less  ? 


This  is  a  topic  peculiarly  proper  in  an  exordium. 


COMPOSITION  OF  A  SERMON.  279 

No,  but  because  he  gave  them  the  priesthood,  and  be- 
cause he,  who  had  the  priesthood,  the  altar,  and  the 
censer,  had  God  for  his  portion,  and  consequently  could 
have  no  need  of  temporal  things.  This  is,  you  see,  to 
rise  from  species  to  genus  ;  for  the  text  does  not  speak 
of  sacrifice  in  general,  but  of  the  sacrifice  of  praise  in 
particular ;  yet,  when  these  general  considerations  are 
pertinent,  they  cannot  fail  of  being  well  received. 

II. 

DESCEND  FROM  GENUS  TO  SPECIES. 

An  example  may  be  taken  from  Psal.  cxxiii.  2.  "  Be- 
hold !  as  the  eyes  of  servants  look  unto  the  hand  of  their 
masters,  so  our  eyes  wait  upon  the  Lord  our  God." 
Here  you  may  aptly  observe  in  masters  with  regard  to 
servants,  and  in  God  with  regard  to  us,  three  senses  of 
the  phrase.  There  is  a  hand  of  beneficence,  a  hand  of 
'protection  or  deliverence,  and  a  hand  of  correction.  A 
servant  expects  favours  from  the  hand  of  his  master,  not 
from  that  of  a  stranger.  He  looks  to  him  for  protec- 
tion and  deliverence  in  threatening  dangers,  and  refuses 
all  help,  except  that  of  his  master.  He  expects  cor- 
rection from  him,  when  he  commits  a  fault,  and,  when 
corrected,  humbles  himself  under  his  master's  frown,  in 
order  to  disarm  him  by  tears  of  repentance.  The  ap- 
plication of  these  to  the  servants  of  God  is  easy.  The 
word  succour  is  general,  and  may  very  well  be  considered 
by  descending  from  the  genus  to  the  species,  and  by  ob- 
serving the  different  occasions,  which  we  have  for  divine 
assistance,  and,  consequently,  the  different  assistances 
and  succours,  which  God  affords  us  ;  as  the  help  of  his 
word  to  remove  our  ignorance,   doubts,  or  errors :    the 


280  AN   ESSAY  ON  THE 

help  of  his  providence  to  deliver  us  out  of  afflictions  ;  the 
help  of  his  grace  and  spirit  to  guard  us  from  the  temp- 
tations of  the  world,  and  to  aid  us  against  the  weaknesses 
of  nature  ;  the  help  of  divine  consolations  to  sweeten  the 
bitterness  of  our  exercises  under  distressing  circumstan- 
ces, and  to  give  us  courage  to  bear  afflictions  ;   the  help 
of  his  mercy  to  pardon  our   sins,  and   to  restore    to  our 
consciences  that  tranquility,  which  they  have  lost  by  of- 
fending God.     You  will  meet  with   a   great  number  of 
texts  which  may  be  discussed  in  this  manner  ;  but  great 
care  must  be  taken  not  to  strain  the  subject ;     for  that 
would  make  you  look  like  a  school-boy.  The  best  way  is  to 
make  only  one  general  observation,  and  then  to  apply  it 
to  several  particular  subjects,  collecting  all  at  last  into 
one  general  point  of  view. 

III. 


REMARK    THE    DIVERS  CHARACTERS  OF  A  VICE,  WHICH  IS  FOR- 
BIDDEN, OR  OF  A  VIRTUE,  WHICH  IS  COMMANDED.* 

You  might  easily  take  the  characters  of  vices  from 
this  pattern  of  characterising   virtues  ;    however,  I  will 

*  For  example,  2  Thess.  iii.  5.  '*  The  Lord  direct  your  hearts  into  the  love 
of  God,  and  into  the  patient  waiting  for  Christ.1'  Begin  with  the  characters  of 
true  love  to  God.  The  seat  of  it  is  the  heart ;  it  possesses  the  whole  heart ;  and 
though  it  is  not  alone,  it  holds  the  chief  place ;  its  emotions  and  acts  are  injinitey 
without  measure  or  subordination,  without  bounds  or  partition ;  but  sets  bounds 
to  every  emotion  towards  other  objects  ;  is  accompanied  with  humility  and/ear; 
principally  consists  in  obedience  ;  is  inflamed  under  the  rod  of  correction  ;  and 
is  not  superstitious. — it  is  tranquil  and  peaceable ;  yet  always  active ;  and  finally, 
one  of  the  greatest  evidences  of  love  to  God  is,  spontaneous  obedience,  not 
waiting  for  chastisenu  nts  to  awake  us,  after  we  have  fallen  into  sin.  So  much 
for  the  characters  of  love. 

Then  subjoin  the  emotions  included  in  the  words,  "  patient  waiting."  On 
which,  remark,  That  the  coming  of  Jesus  Christ  being  the  subject  in  question, 
♦he  expectation  of  a  believer  is  a  true  and  real  hope,  accompanied  with  an  holy 


COMPOSITION  OP  A  SERMON.  281 

add  an  example  on  avarice,  taking  for  a  text  Heb.  xiii.  5. 
"  Let  your  conversation  be  without  covetousness,  and 
be  content  with  such  things  as  ye  have." 

1.  Avarice  is  a  disposition  so  gross,  that  it  obscures  the 
understanding  and  reason  of  a  man,  even  so  far  as  to 
make  him  think  of  profit,  where  there  is  nothing  but 
loss,  and  imagine  that  to  be  economy,  which  is  nothing 
but  ruin.  Is  it  not  in  this  manner,  that  a  covetous  man, 
instead  of  preventing  maladies  by  an  honest  and  frugal 
expense,  draws  them  upon  himself  by  a  sordid  and  nig- 
gardly way  of  living ;  and  by  this  means  brings  himself 
under  an  unavoidable  necessity  of  consuming  one  part  of 
his  substance  to  recover  a  health,  which,  by  an  exces- 
sive parsimony,  he  has  lost  ?  There  are  even  some,  who 
bring  inevitable  death  upon  themselves,  rather  than 
spend  any  thing  to  procure  necessary  relief,  and  are  im- 
pertinent enough  to  imagine  that  riches  had  better  be 
without  a  possessor,  than  a  possessor  without  riches  ;  as 
if  man  were  made  for  money,  and  not  money  for  man. 

But,  2dly,  this  would  be  but  little,  if  avarice  affected 
only  the  avaricious  themselves  ;  it  goes  much  farther, 
it  renders  a  man  useless  to  society.  It  subverts  the  idea 
of  our  living  to  assist  one  another  ;  for  a  covetous  man 
is  useless  to  the  whole  world.  He  resembles  that  earth, 
of  which  St.  Paul  speaks,  which  "  drinketh  in  the  rain, 
that  comes  often  upon  it,  and  beareth  only  thorns  and 
briars."  He  is  an  unfruitful  tree  ;  a  gulf,  which  draws 
in  waters  from  all  parts  ;  but  from  which  no  stream 
rims  :    or,  if  you  will,  an   avaricious   man   is  like   death, 

and  ardent  desire,  as  being  an  expectation  of  the  greatest  blessings,  and  an  holy 
Inquietude,  almost  like  what  we  feel  when  we  expect  an  intimate  friend  ;  but 
this  inquietude  does  not  hinder  us  from  possessing  our  souls  in  patience — and  finally, 
;f  n^p^p.rily  includes  a  holy  preparation.  Clamor. 

36 


282  AN  BBSAT  ON  THL 

that  devours  all,  and  restores  nothing ;  whence  it  comes 
to  pass,  that  no  man  is  in  general  so  much  despised, 
while  he  lives,  as  a  miser,  and  no  man's  death  is  so 
much  desired  as  his.  He  never  opens  his  treasures,  till 
he  is  leaving  the  world  ;  he  therefore  can  never  receive 
the  fruits  of  gratitude,  because  his  favours  arc  never 
conferred  till  his  death, 

3d.  Farther,  this  vice  not  only  renders  a  man  useless 
to  society  :  but  it  even  makes  him  hurtful  and  pernicious 
to  it.  There  is  no  right  so  inviolable,  no  law  so  holy, 
which  he  will  not  violate  greedily  to  amass  riches,  and 
cautiously  to  preserve  them.  How  many  violent  in- 
croachments!  how  many  criminal  designs!  how  many 
daik  and  treasonable  practices  !  how  many  infamies  and 
wickednesses  have  proceeded  from  this  perverse  inclina- 
tion. If  a  covetous  man  is  barren  in  kindnesses,  he  is 
fruitful  in  sins  and  iniquities.  There  are  no  boundaries, 
which  he  cannot  pass,  no  barriers  which  he  cannot  read- 
ily go  over  to  satisfy  his  base  passions  for  money. 

4th.  By  this  we  may  already  perceive  how  incom- 
patible this  vice  is  with  true  faith,  and  with  the  genius  of 
Christianity.  The  spirit  of  Christianity  is  a  spirit  of 
love  and  charity,  always  beneficent,  always  ready  to 
prevent  the  necessities  of  our  christian  brethren,  kind 
and  full  of  compassion,  inquiring  into  the  wants  of  others, 
and,  without  asking,  seeking  means  to  prevent  them. 
But  avarice,  on  the  contrary,  makes  a  man  hard,  cruel, 
pitiless,  beyond  the  reach  of  complaints  and  tears,  ren- 
dering the  miser  not  only  jealous  of  the  prosperity  of 
his  neighbour  ;  but  even  making  him  consider  the  pit- 
tances of  the  miserable  as  objects  of  his  covetous  de- 
sires. 

5th.  It  is  not  without  reason,  that  St.  Paul  calls  av- 


COMPOSITION  OF  A  SERMON.  283 

arice,  idolatry  ;  for  one  of  the  principal  characters  of 
this  cursed  inclination  is  a  making  gold  and  silver  one's 
God.  It  is  money,  in  effect,  which  the  covetous  adores, 
it  is  this  that  he  supremely  loves,  this  he  prefers  above 
all  other  things,  it  is  his  last  end,  his  life,  his  confidence, 
and  all  his  happiness.  He,  who  fears  God,  consecrates 
to  him  his  first  thoughts,  and  devotes  to  his  glory  and  ser- 
vice the  chief  of  his  cares,  to  his  interests  the  whole  of  his 
heart,  and  for  the  rest  commits  himself  to  the  care  of  his 
providence.  It  is  the  same  with  a  covetous  man  in  regard 
to  his  treasures,  he  thinks  only  of  them,  he  labours  only 
to  increase  and  preserve  them,  he  feels  only  for  them, 
he  has  neither  rest,  nor  hope,  which  is  not  founded  on 
his  riches;  he  would  offer  incense  to  them,  could  he  do 
it  without  expense. 

6th.  It  is  surprising,  and  sometimes  sufficiently  di- 
verting, to  see  in  what  manner  all  the  other  inclinations 
of  a  miser,  good  and  bad,  virtues  and  vices,  his  love  and 
his  hatred,  his  joy  and  his  sorrow  respect  and  obey  his 
avarice.  They  move  or  rest,  act  or  do  not  act,  agreea- 
bly to  the  orders  which  this  criminal  passion  gives  them. 
If  he  be  naturally  civil,  mild,  and  agreeable  in  his  con- 
versation, he  will  not  fail  to  lay  aside  all  his  civilities, 
and  good  manners,  when  his  avarice  tells  him  he  may 
get  something  by  doing  so  ;  and,  on  the  contrary,  when 
he  has  received  some  injury,  when  some  insult  has  been 
offered  him,  which  is  a  just  ground  of  resentment,  you 
may  see  in  an  instant  his  wrath  is  removed,  and  all  his 
vehemence  abated,  in  hope  of  a  little  money  offered  to 
appease  him,  or  in  fear  of  a  small  expense  to  gratify  his 
resentment.  If  an  object  of  public  joy,  or  sorrow  offer 
itself  to  his  view,  simply  considering  it  in  a  general  view, 
he  will  be  glad  or  sorry  according  to  the  nature  of  the 


'281  Afs     ESSAY    ON    THE 

thing  in  question  :  but  should  this  occasion  of  public  joy 
interest  him  ever  so  little,  or  in  any  manner  prejudice 
his  pretensions,  all  on  a  sudden  you  will  see  all  his  joy 
turned  into  sorrow.  In  like  manner,  when  a  public  ca- 
lamity gives  him  an  opportunity  of  gaining  any  thing,  all 
his  sorrow  is  turned  into  joy.  If  he  ardently  loves  any 
one,  he  will  love  him  no  longer  if  he  begin  to  cost  him 
any  thing  ;  avarice  will  turn  all  his  love  into  indifference 
and  coldness.  If  reason  and  common  honesty  oblige  him 
to  be  of  a  party,  who  have  justice  on  their  side,  he  will 
maintain  and  even  exaggerate  their  rights,  and  defend 
the  equity  of  them,  while  his  purse  is  not  engaged;  en- 
gage his  purse,  and  it  is  no  longer  the  same  thing  ;  what 
was  just  is  become  now  unjust  to  him ;  he  has  quickly 
whys,  and  howevers  in  his  mouth — but,  however,  we  were 
mistaken  in  such  a  point — why  should  we  be  obstinate  in 
such,  or  such  a  thing  ?  &c. 


IV. 


OBSERVE  THE  RELATION  OF  ONE  SUBJECT  TO  ANOTHER. 

For  example,  always  when  in  scripture  God  is  called 
a.  Father,  the  relation  of  that  term  to  children  is  evident, 
and  we  are  obliged  not  only  to  remark  the  paternal  in- 
clinations, which  are  in  God  towards  us,  and  the  advan- 
tages, which  we  receive  from  his  love,  but  also  the  du- 
ties to  which  we  are  bound  as  children  of  such  a  father. 
The  same  may  be  said  of  all  these  expressions  of  scrip- 
ture, God  is  our  God,  we  arc  his  people;  he  is  our  por- 
tion, we  arc  his  heritage  ;  he  is  our  master,  we  are  his 
servants  ;  he  is  our  king,  we  arc  the  subjects  of  his  king- 


COMPOSITION  OF  A  SERMON.  285 

dom  ;  he  is  our  'prophet  or  teacher,  we  are  his  disciples  ; 
with  many  more  of  the  same  kind.  When  we  meet 
with  such  single  and  separate,  they  must  be  discussed 
in  relation  to  one  another,  and  this  relation  must  be  par- 
ticularly considered.  Thus,  when  the  kingdom  of  God, 
or  of  Jesus  Christ,  is  spoken  of,  all  things  relative  to  this 
kingdom  must  be  considered;  as,  its  laws;  arms;  throne  ; 
crown;  subjects;  extent  of  dominion;  palace  where  the 
king  resides ;  &c.  So  when  our  mystical  marriage  with 
Jesus  Christ  is  spoken  of,  whether  it  be  where  he  is  call- 
ed a  bridegroom,  or  his  church  a  bride,  you  should,  after 
you  have  explained  these  expressions,  turn  your  attention 
to  relative  things  ;  as  the  love  of  Jesus  Christ  to  us, 
which  made  him  consent  to  this  mystical  marriage  ;  the 
dowry,  that  we  bring  him,  our  sins  and  miseries ;  the 
communication,  which  he  makes  to  us  both  of  his  name 
and  benefits  ;  the  rest,  that  he  grants  us  in  his  house, 
changing  our  abode  ;  the  banquet  at  his  divine  nuptials  : 
the  inviolable  fidelity,  which  he  requires  of  us  ;  the  right 
and  power  he  acquires  over  us  ;  the  defence  and  pro- 
tection, which  he  engages  to  afford  us  ;  but,  when  these 
relative  things  are  discussed,  great  care  must  be  taken 
neither  to  insist  on  them  too  much,  nor  to  descend  to 
mean  ideas,  nor  even  to  treat  of  them  one  after  another 
in  form  of  a  parallel  ;  for  nothing  is  more  tiresome,  than 
treating  these  apart,  and  one  after  another.  They  must, 
then,  be  associated  together ;  a  body  composed  of  many 
images  must  be  formed  :  and  the  whole  must  be  always 
animated  with  the  sensible,  and  the  spiritual, 


28G  AN    ESSAY    ON    THE 


V. 


OBSERVE  WHETHER   SOME  THINGS   BE  NOT  SUPPOSED,  WHICH 

ARE  NOT  EXPRESSED. 

This  is  a  source  of  invention  different  from  the  for- 
mer ;  for  the  former  is  confined  to  things  really  relative ; 
but  this  speaks  in  general  of  things  supposed,  which  have 
no  relation  to  each  other.  For  example,  when  we  speak 
of  a  change,  what  they  call  the  terminus  a  quo  necessa- 
rily supposes  the  terminus  ad  quern :  and  the  terminus 
ad  quern  supposes  the  terminus  a  quo. 

A  covenant  supposes  two  contracting  parties ;  a  re- 
conciliation effected,  or  a  peace  made,  supposes  war  and 
enmity  ;  a  victory  supposes  enemies,  arms,  and  a  combat; 
life  supposes  death,  and  death  life  ;  the  day  supposes 
night,  and  the  night  day  ;  sometimes  there  are  proposi- 
tions, which  necessarily  suppose  others,  either  because 
they  are  consequences,  depending  on  their  principles,  or 
because  they  are  truths  naturally  connected  with  others. 
It  is  always  very  important  to  understand  well  what 
things  are  supposed  in  a  text  ;  for  sometimes  several 
useful  considerations  may  be  drawn  from  them,  and  not 
unfrequcntly  the  very  expressions  in  the  text  include 
them. 

For  example.  Rom.  xii.  17:  "  Recompense  to  no 
man  evil  for  evil.  In  discussing  this  text  you  may  very 
properly  observe  the  truths,  Avhich  are  implied,  or  sup- 
posed in  the  words ;  as  1.  The  disorder  into  which  sin 
has  thrown  mankind,  so  that  men  are  exposed  to  receive 


COMPOSITION  OF  A  SERMON.  287 

injuries  and  insults  from  each  other.  A  society  of  sin- 
ners is  only  a  shadow  of  society;  they  are  actually  at 
war  with  each  other,  and,  like  the  Midianitish  army, 
turning  every  one  his  sword  against  his  companion.  The 
spirit  of  the  world  is  a  spirit  of  dispersion  rather  than  of 
association.  Different  interests,  diversities  of  sentiments, 
varieties  of  opinions,  contrarieties  of  passions  make  a 
perpetual  division,  and  the  fruits  of  this  division  are  in- 
sults and  injuries.  It  may  be  said  of  each  in  such  socie- 
ties, as  of  Ishmael  in  the  prophecy,  "  his  hand  is  against 
every  man,  and  every  man's  hand  against  him." 

2.  We  must  not  imagine  that  faith,  and  the  dignity 
of  a  christian  calling  raise  the  disciple  of  Christ  above 
injuries  ;  on  the  contrary,  they  expose  him  oftener  to 
evils  than  others  ;  as  well  because  God  himself  will  have 
our  faith  tried,  that  we  may  arrive  at  heaven  through 
many  tribulations,  as  because  a  christian  profession  nec- 
essarily divides  believers  from  infidels.  The  world  and 
sin  form  a  kind  of  communion  between  the  wicked  and 
worldly,  which  produces  a  mutual  forbearance  and  friend- 
ship :  but  there  is  no  communion  between  a  believer  and 
an  unbeliever,  any  more  th?  between  light  and  dark- 
ness, Christ  and  Belial.  Thence  come  all  the  persecu- 
tions of  the  church,  and  thence  will  good  men  continue 
to  meet  with  opposition  from  the  wicked  to  the  end  of 
time.  Jesus  Christ,  when  he  sent  his  apostles,  did  not 
fail  to  apprise  them  of  this  ;  he  said,  "  I  send  you  forth 
as  sheep  in  the  midst  of  wolves:"  and  again,  "If  ye 
were  of  the  world,  the  world  would  love  his  own ;  but 
because  ye  are  not  of  the  world,  therefore  the  world 
hateth  you." 

You  may  make  an  observation  on  each  of  these  sup- 
posed truths ;  and,  having  established  the  apostle's  pre- 


2U8  O    ESSAY    ON    THE 

cept,  by  showing  that  private  revenge  is  contrary  to  the 
laws  of  Christianity,  and  incompatible  with  true  piety, 
you  may  observe  a  third  supposed  truth. 

3.  That  the  gospel  not  only  forbids  resentment  and 
revenge  ;  it  even  commands  us  to  pardon  offences  ;  and, 
farther,  obligeth  us  to  do  good  to  our  enemies,  and  to 
pray  for  our  persecutors,  according  to  the  precepts  of 
Jesus  Christ,  "  Love  your  enemies,  bless  them  that  curse 
you,  and  pray  for  them  that  despitefully  use  you  :"  and 
according  to  the  doctrine  of  St.  Paul  in  another  place, 
"  If  thine  enemy  hunger,  feed  him  ;  if  he  thirst,  give 
him  drink/' 

It  remains  that  you  take  care  in  treating  supposed 
truths, 

1st,  Not  to  fitch  them  too  Jar,  or  to  bring  them  about 
by  long  circuits  of  reasoning.  Avoid  this  for  two  rea- 
sons ;  first,  because  you  would  render  your  discourse  ob- 
scure by  it ;  for  every  body  is  not  capable  of  seeing 
truths,  which  are  very  distant  from  the  text :  and,  sec- 
ondly, because  by  this  means  you  might  bring  in  cdl  the 
whole  body  of  divinity  into  your  text ;  which  attempt 
would  be  vicious,  and  conepuy  to  the  rules  of  good  sense. 
Of  supposed  truths,  you  must  choose  the  most  natural, 
and  those  which  lie  nearest  the  text.* 

In  the  2d  place,  do  not  enlarge  on  implied  truths  :  it 
is  proper,  indeed,  that  hearers  should  know  them ;  but 
they  are  not  principal  articles^- 

*  Thus  Bishop  Fletcher,  in  a  sermon  concerning  the  rich  man,  who  said, 
Luke  xii.  18.  "  I  will  pull  down  ray  barns,"  &c.  "The  rich  man  does  not 
propose  to  employ  his  fortune  in  faction  ;  he  does  not  intend  to  increase  his  es- 
tate by  encroaching  on  his  neighbours  ;  nor  to  get  richer  by  extortion  and  usury ; 
he  does  not  mean  to  trouble  and  persecute  good  people,  who  do  not  live  as  he 
doth  ;  nor  does  he  design  so  give  himself  up  to  sordid  avarice,  or  to  ostentation 
and  pom;;;  on\y,  Soul,  take  thine  epseS1  Robinson. 


COMPOSITION  OF  A  SERMON.  289 

And,  3dly,  take  care  also  that  these  supposed  things 
be  important,  either  for  instruction  in  general,  or  for 
casting  light  particularly  on  the  text,  or  for  consolation, 
or  for  the  correction  of  vice,  or  practice  of  piety,  or 
some  useful  purpose  ;  otherwise  you  would  deliver  tri- 
fling impertinences  under  the  name  of  implied  truths, 

VI. 

REFLECT    ON    THE    PERSON    SPEAKING    OR    ACTING. 

For  an  example,  let  us  take  the  last-mentioned  text 
of  St.  Paul,  "  recompense  to  no  man  evil  for  evil.  Here 
you  may  very  pertinently  remark,  1.  That  this  precept 
is  more  beautiful  in  the  mouth  of  St.  Paul,  than  it  could 
have  been  in  that  of  any  other  man.  The  reason  is  this  5 
he  of  all  the  men  in  the  world  had  the  greatest  reason 
for  resentment  upon  worldly  principles ;  for  never  was 
there  a  man  more  persecuted,  never  a  man  more  unjust- 
ly persecuted  than  he ;  he  was  persecuted  by  his  own 
countrymen  the  Jews,  persecuted  by  the  Gentiles,  per- 
secuted by  false  brethren,  persecuted  by  false  apostles, 
persecuted  when  he  preached  the  gospel,  persecuted 
even  by  those,  for  whose  salvation  he  was  labouring,  per- 
secuted to  prison,  to  banishment,  to  bonds,  to  blood ;  how 
amiable,  then,  is  such  a  precept  in  the  mouth  of  such  a 
man  !  How  forcible  is  such  a  precept,  supported  by  one 
of  the  greatest  examples  we  can  conceive !  by  the  ex- 
ample of  a  man  whose  interest  seems  to  dictate  a  quite 
contrary  practice !  When  we  give  such  precepts  to  the 
worldly,  they  never  fail  to  say  to  us,  Yes,  yes  !  you  talk 
finely  !  you  have  never  been  insulted  as  we  have !  had 
you  met  with  what  we  have,  you  would  talk  otherwise  ! 

37 


290  v\  ESSAY  ON  Till 

But  there  is  no  reason  to  say  so  to  St.  Paul,  any  more 
than  to  Jesus  Christ,  his  master,  the  author  of  this  di- 
vine morality  ;  for  who  was  ever  so  persecuted  as  Jesus 
Christ  ?  and,  after  him,  who  suffered  more  than  his  ser- 
vant St.  Paul  ? 

2.  You  may  also  very  properly  remark,  that,  to  take 
a  different  view  of  the  apostle  Paul,  no  man  was  more 
obliged  to  teach  and  love  such  a  morality  than  himself. 
Whv  ?  Because  of  all  those,  whom  God  in  his  ineffable 
mercy  had  called  to  the  knowledge  of  the  truth,  he  had 
been  the  most  concerned  in  cruel  efforts  of  rage  against 
God  and  his  church  ;  all  inflamed  with  fury  he  went  from 
Jerusalem  to  Damascus,  to  ravage   the    flock  of  Jesus 
Christ.     In  this  raging  violence  of  his  hatred,  God  made 
him  feel  his  love,  pardoned  his  sins,  softened  his  heart, 
and  from  heaven  cried  to  him,  "  Saul,  Saul,  why  perse- 
cutest  thou  me  ?"     Who,  then,  could  be  more  obliged 
to  preach  mercy  than  this  man,  to  whom  God  had  show- 
ed so  much  mercy  ?    Might  he  not  say,  when  he  gave 
these  rules  of  morality,  what  he  said  on  another  subject, 
"  I  have  received  of  the  Lord  that,  which  I  deliver  un- 
to you  ;"   I  have  received  the  same  mercy,  which  I  teach 
you.     Add  to  this,  the  apostle  had  not  only  met  with 
pardoning  love  to  an  enemy  on  God's  part,  but  he  had 
also  experienced  it  from  the  church.      Far  from  render- 
ing him  evil  for  evil,  far  from  avenging  his  persecutions, 
the  disciples  of  Christ  reached  out  the  arms  of  their 
love  to  him,  received  him  into  their  communion,  and  num- 
bered him  with  the  apostles  of  Jesus  Christ- 


COMPOSITION  OP  A  SERMON.  291 

VII. 

REFLECT    ON    THE    STATE    OF    THE    PERSONS    SPEAKING 

OR    ACTING. 

Thus  in  explaining  1.  Thess.  v.  16.     Rejoice  evermore, 
you  must  not  fail  to  consider  the  state  of  St.  Paul,  when 
he  wrote  that  epistle  ;  for  he  was  at  Athens,  engaged  in 
that  superstitious  city,  where,  as  it  is  said  in  the  xvii.  of 
Acts,  his  spirit  was  "  stirred  in  him,"  observing  "  the  city 
wholly  given  to  idolatry ;"    where  he  was  treated  as  a 
"  babbler,  a  setter  forth  of  strange  gods,"  and  where,  in 
short,  he  was  the  object  of  Athenian  ridicule  and  raille- 
ry.    Yet,  amid  so  many  just  causes  of  grief,  he  exhorts 
the  Thessalonians  always  to  preserve  their  spiritual  joy; 
not  that  he  meant  to  render  them  insensible  to  the  evils, 
which  he  suffered,  nor  to  the  afflictions  of  the  new-born 
church;  but  because  our  spiritual  afflictions,  I  mean  those, 
which  we  suffer  for  the  glory  of  God,  and  the  good  of 
his  church,  are  not  incompatible  with  peace  and  joy  of 
conscience  :    on  the  contrary,  it  is  particularly  in  these 
afflictions  that  God  gives  the  most  lively  joys,  because 
then  he  bestows  on  his  children  more  abundant   meas- 
ures of  his  grace,  and  more  intimate  communion  with 
himself.     Moreover,  on  these  sad  occasions  we  general- 
ly become  better  acquainted  with  the  providence  of  God, 
we  feel  an  assurance  that  nothing  happens  without  his 
order,  and  that,  happen  what  will,  "  all  things  work  to- 
gether for  good  to  them  that  love  God,"     This  gives  us 
true  rest,  a  joy  which  nothing  is  capable  of  disturbing. 


292  AN  ESSAY  ON  THE 

VIII. 

REMARK    THE    TIME    OF    A    WORD    OR    ACTION. 

For  example,  St.  Paul  in  his  first  epistle  to  Timothy 
requires,  that  in  the  public  services  of  the  church  prayers 
should  be  made  for  all  men  ;  but  "  first  for  kings,  and  for 
those  that  were  in  authority."  Here  it  is  very  natural 
to  remark  the  time.  It  was  when  the  church  and  the 
apostles  were  every  where  persecuted  ;  when  the  faith- 
ful were  the  objects  of  the  hatred  and  calumny  of  all 
mankind,  and  in  particular  of  the  cruelty  of  these  Ty- 
rants. Yet  none  of  this  rough  treatment  could  stop  the 
course  of  Christian  charity.  St.  Paul  not  only  requires 
every  believer  to  pray  for  all  men ;  but  he  would  have 
it  done  in  public,  that  all  the  Avorld  might  know  the  max- 
ims of  Christianity,  always  kind,  patient,  and  benevolent. 
Believers  consider  themselves  as  bound  in  duty  to  all 
men,  though  men  do  nothing  to  oblige  them  to  it.  He 
was  aware,  malicious  slanderers  would  call  this  worldly 
policy  and  human  prudence,  and  would  say,  Christians 
only  meant  to  flatter  the  great,  and  to  court  their  fa- 
vour ;  yet  even  this  calumny  does  not  prevent  St.  Paul ; 
he  orders  them  to  pray  'publicly,  and  first  for  civil  gov- 
ernors. We  ought  always  to  discharge  our  duty,  and, 
for  the  rest,  submit  to  the  unjust  accounts  that  men  give 
of  our  conduct. 

IX. 

OBSERVE    PLACE. 

St.  Paul   says    to   the   Philippians,   "  forgetting  the 
things  which  are  behind,  and  reaching  forth  unto  those 


COMPOSITION  OF  A  SERMON.  293 

things  which  are  before,  I  press  toward  the  mark  for 
the  prize  of  the  high  calling  of  God  in  Christ  Jesus." 
The  place,  where  he  writes  this,  furnishes  a  very  beau- 
tiful consideration.  He  was  then  in  prison,  at  Rome, 
loaded  with  chains,  and  deprived  of  his  liberty ;  yet  he 
speaks  as  if  he  were  as  much  at  liberty  as  any  man  in 
the  world  ;  as  able  to  act  as  he  pleased,  and  to  dispose 
of  himself  as  ever  :  he  talks  of  havino-  entered  a  course, 
running  a  race,  forgetting  things  behind,  pressing  toward 
those  that  were  before,  and,  in  short,  of  hoping  to  gain 
a  prize  ;  all  these  are  actions  of  a  man  enjoying  full  lib- 
erty. How  could  he,  who  was  in  a  prison,  be  at  the  same 
time  on  a  race-course  ?  how  could  he  run,  who  was  load- 
ed with  irons  ?  how  could  he  hope  to  win  a  prize,  who 
every  day  expected  a  sentence  of  death  ?  But  it  is  not 
difficult  to  reconcile  these  things  :  his  bonds  and  impris- 
onment did  not  hinder  the  course  of  his  faith  and  obedi- 
ence. His  prison  was  converted  into  an  agreeable  Sta- 
dium, and  death  for  the  Gospel  might  well  be  consider- 
ed under  the  image  of  a  complete  victory ;  for  a  Martyr 
gains  an  unfading  crown  as  a  reward  of  his  sufferings. 

X. 

CONSIDER  THE  PERSONS  ADDRESSED. 

Let  us  again  take  St.  Paul's  words  for  an  example. 
u  Recompense  to  no  man  evil  for  evil,"  Rom.  xii.  17. 
They,  to  whom  the  apostle  addressed  these  words,  were 
Romans,  whose  perpetual  maxim  was  violently  to  re- 
venge public  injuries,  and  totally  to  destroy  those,  who 
intended  to  destroy  them,  or  had  offered  them  any  af- 
fronts ;  witness  the  Carthagenians  and  Corinthians.  They 
totally  destroyed  Carthage,  because  she  had  carried  her 


204  AN  ESSAY  ON  THE 

arms  into  Italy  by  Hannibal's  means,  and  had  been  upon 
the  point  of  ruining  Rome.  Corinth  they  sacked  and 
burnt  for  having  affronted  their  ambassadors.  You  may 
also  remark  this  particular  circumstance  ;  that,  although 
the  Romans  had  succeeded  in  avenging  their  injuries, 
and  the  empire  owed  its  grandeur  to  such  excesses,  yet 
their  success  did  not  hinder  the  apostle  from  saying, 
"  Recompense  to  no  man  evil  for  evil ;"  because  neither 
examples  nor  successes  ought  to  be  the  rules  of  our  con- 
duct, but  solely  the  will  of  God,  and  the  law  of  Chris- 
tianity. 

XL 

EXAMINE  THE  PARTICULAR  STATE  OF  PERSONS  ADDRESSED. 

For  example,  "  Recompense  to  no  man  evil  for  evil." 
St.  Paul  writes  to  Romans  ;  but  to  Roman  Christians, 
who  saw  themselves  hated  and  persecuted  by  their  fel- 
low-citizens, and  in  general  abused  by  the  whole  world. 
Yet,  however  reasonable  resentment  might  appear  at 
first  sight,  the  apostle  would  not  have  them  obey  such 
passions  as  the  light  of  reason,  the  instinct  of  nature,  and 
the  desire  of  their  own  preservation  might  seem  to  ex- 
cite :  he  exhorted  them  to  leave  vengeance  to  God,  and 
advised  them  only  to  follow  the  dictates  of  love.  The 
greatest  persecutors  of  the  primitive  Christians  were 
the  Jews,  on  whom  the  Roman  Christians  could  easily 
have  avenged  themselves  under  various  pretexts;  for 
the  Jews  were  generally  hated  and  despised  by  all  other 
nations,  and  nothing  could  be  easier  than  to  avail  them- 
selves of  that  public  hatred,  to  which  the  religion  of  the 
Jews  exposed  them.  Nevcrthelsss,  St.  Paul  not  only 
says  in  general,  "Render  not  evil  for  evil  ;"  but  in  partic- 


COMPOSITION  OF  A  SERMON.  295 

ular,  Recompense  to  no  man  evil  for  evil.  As  if  he  had 
said,  Do  not  injure  those,  on  whom  you  could  most 
easily  avenge  yourselves ;  hurt  not  the  most  violent  en- 
emies of  the  name  of  Jesus  Christ,  and  of  the  christian 
profession  ;  not  even  those,  who  have  crucified  your  Sa- 
viour, and  every  day  strive  to  destroy  his  gospel. 

XII. 

CONSIDER  THE  PRINCIPLES  OF  A  WORD  OR  ACTION. 

For  example,  John  v.  14.  "  Behold  !  thou  art 
made  whole,  sin  no  more,  lest  a  worse  thing  come  unto 
thee."  This  was  the  language  of  Jesus  Christ  to  the 
man  whom  he  had  just  before  healed  of  an  infirmity  of 
thirty-eight  years'  standing.  Him  Jesus  now  found  in  the 
temple.  It  is  not  imaginable  that  this  meeting  was 
fortuitous,  and  unforeseen  to  Jesus  Christ  ;  his  provi- 
dence, no  doubt,  conducted  the  man  that  way,  directed 
him  to  the  temple,  whither  he  himself  went  to  seek 
him.  Examine  then,  upon  what  principles  Jesus  Christ 
went  to  seek  this  miserable  sinner. 

In  like  manner,  if  you  had  to  examine  these  words  of 
Jesus  Christ  to  the  Samaritan  woman,  "  Go,  and  call  thy 
husband,"  John  iv.  You  might  examine  the  intention  of 
Jesus  Christ  in  this  expression.  He  did  not  speak  thus, 
because  he  was  ignorant  what  sort  of  a  life  this  Avoman 
lived ;  he  knew  that,  to  speak  properly,  she  had  no  hus- 
band. It  was  then,  1.  A  word  of  trial ;  for  the  Lord 
said  this  to  give  her  an  opportunity  of  making  a  free 
confession,  1  have  no  husband.  2.  It  was  also  a  word  of 
land  reproof;  for  he  intended  to  convince  her  of  the  sin 
in  which  she  lived.  3.  It  was  also  a  word  of  grace ; 
for  the  censure  tended  to  the  woman's  consolation.     4. 


29(5  AN  ESSAY  ON  THE 

It  was  farther,  a  word  of  wisdom  ;  for  our  Lord  intend- 
ed to  take  occasion  at  this  meeting  to  discover  himself 
to  her,  and  more  clearly  to  convince  her,  that  he  had  a 
perfect  knowledge  of  all  the  secrets  of  her  life,  as  he 
presently  proved  by  saying,  "  Thou  hast  well  said,  I 
have  no  husband ;  for  thou  hast  had  five  husbands,  and 
he,  whom  thou  hast  now,  is  not  thy  husband. 

Were  you  going  to  explain  the  ninth  verse  of  the 
first  of  Acts,  where  it  is  said,  "  When  Jesus  was  taken 
up,  his  disciples  beheld  him,"  it  would  be  proper  to  re- 
mark the  sentiments  of  the  disciples  in  that  moment, 
and  to  show  from  what  principles  proceeded  that  atten- 
tive and  earnest  looking  after  their  divine  Master,  while 
he  ascended  to  heaven. 

XIII. 

CONSIDER  CONSEQUENCES. 

Thus,  when  you  explain  the  doctrine  of  God's  mercy, 
it  is  expedient  (at  least  sometimes)  to  remark  the  good 
and  lawful  uses,  which  we  ought  to  make  of  it.  These 
uses  are,  to  renounce  ourselves  ;  to  be  sensible  of  our 
infinite  obligations  to  God,  who  pardons  so  many  sins 
with  so  much  bounty  ;  to  consecrate  ourselves  entirely 
to  his  service,  as  persons  over  whom  he  has  acquired  a 
new  right ;  and  to  labour  incessantly  for  his  glory,  in 
gratitude  for  what  he  has  done  for  our  salvation. 

You  may  also  observe  the  false  and  pernicious  con- 
sequences, which  ungrateful  and  wicked  men,  who  sin 
that  grace  may  abound,  pretend  to  derive  from  this  doc- 
trine. They  say,  we  are  no  longer  to  consider  justice 
now  we  are  under  grace  :  the  more  we  sin,  the  more 


COMPOSITION  OF  A  SERMON,  297 

God  will  be  glorified  in  pardoning  us  ;  this  mercy  will 
endure  all  the  time  of  our  lives  ;  and  therefore  it  will 
be  enough  to  apply  to  it  at  the  hour  of  death ;  with 
many  more  such  false  consequences,  which  must  be  both 
clearly  stated,  and  fully  refuted. 

It  is  much  the  same  with  the  doctrine  of  the  effica- 
cious grace  of  the  Holy  Ghost  in  our  conversion ;  for 
the  just  and  lawful  consequences,  which  are  drawn  from 
it  are,  1.  That  such  is  the  greatness  of  our  depravity,  it 
can  be  rectified  only  by  almighty  aid.  2.  That  we  should 
be  humble,  because  there  is  nothing  good  in  us.  3.  That 
we  should  ascribe  all  the  glory  of  our  salvation  to  God, 
who  is  the  only  author  of  it.  4.  That  we  must  adore  the 
depths  of  the  great  mercy  of  our  God,  who  freely  gave 
his  Holy  Spirit  to  convert  us. 

You  must  remark  at  the  same  time  the  abuses,  and 
false  consequences,  which  insidious  sophisters  draw  from 
this  doctrine,  as  that,  since  the  conversion  of  men  is  by 
the  almighty  power  of  God,  it  is  needless  to  preach  his 
word ;  and  to  address  to  them  on  God's  part  exhorta- 
tions, promises  and  threatcnings  ;  that  it  is  in  vain  to  tell 
a  sinner,  it  is  his  duty  to  turn  to  God,  as  without  effica- 
cious grace  (which  does  not  depend  upon  the  sinner)  he 
cannot  do  it ;  that  it  has  a  tendency  to  make  men  negli- 
gent about  their  salvation  to  tell  them,  it  does  not  de- 
pend on  their  power.  These,  and  such  like  abuses,  must 
be  proposed  and  solidly  refuted. 

Moreover,  this  method  must  be  taken,  w7henyou  have 
occasion  to  treat  of  the  doctrines  of  election  and  repro- 
bation ;  the  propitiatory  sacrifice  of  Christ's  blood ;  and, 
in  general,  almost  all  religious  subjects  require  it ;  for 
there  is  not  one  of  them  all,  which  is  not  subject  to  use 
and  abuse.      Take  care,  however,   when  you   propose 

38 


_!»U.  AN  ESSAY  ON  THE 

these  good  and  bad  consequences,  that  you  do  it  proper- 
ly, and  when  an  occasion  naturally  presents  itself;  for 
were  they  introduced  with  any  kind  of  affectation  and 
force,  it  must  be  disagreeable. 

XIV. 

REFLECT  ON    THE  END  PROPOSED  IN  AN  EXPRESSION  OR  AN 

ACTION. 

Although  this  is  not  very  different  from  the  way  of 
principles,  of  which  we  have  already  spoken,  yet  it  may 
afford  a  variety  in  discussing  them. 

If,  for  example,  you  were  speaking  of  justification, 
in  the  sense  in  which  St.  Paul  taught  it,  you  must  ob- 
serve the  ends,  which  the  apostle  proposed,  as  1.  To 
put  a  just  difference  between  Jesus  Christ  and  Moses, 
the  law  and  the  gospel,  and  to  show  against  those,  who 
would  blend  them  together,  and  so  confound  both  in  one 
body  of  religion,  that  they  cannot  be  so  united.  2.  To 
preserve  men  from  that  pharisaical  pride,  which  reign- 
ed among  the  Jews,  who  sought  to  establish  their  own 
righteousness,  and  not  the  righteousness  of  God.  3.  To 
take  away  such  inadequate  remedies  as  the  law  by 
way  of  shadow  exhibited  for  the  expiation  of  sins ;  as 
sacrifices  and  purifications ;  as  well  as  those,  which 
pagan  superstition  proposed,  such  as  washing  in  spring 
water,  offering  victims  to  their  gods,  &c.  4.  To  bring 
men  to  the  true  and  only  atonement  for  sin,  which  is  the 
blood  of  Jesus  Christ. 


COMPOSITION  OF  A  SERMON.  29$ 


XV. 


CONSIDER  WHETHER  THERE  BE  ANY  THING  REMARKABLE  IN 
THE  MANNER  OF  THE  SPEECH  OR  ACTION. 

For  example.     "  In  all  these  things  we  are  more  than 
conquerors  through  him  that  loved  us."     Rom.  viii.  37. 
You  may  remark,  that  there   is  a  more    than   ordinary 
force  in  these  words,  more  than  conquerors  ;  for  they  ex- 
press an  heroical  triumph.     He  does  not  simply  say,  We 
bear  our  trials  with  patience  ;  he  not  only  says,  We  shall 
conquer  in  this  conflict ;  but  he  affirms,  We  are  more  than 
conquerors.     It  is   much  that  faith  resists   trials  without 
being  oppressed  ;  it  is  more  to  conquer  these  trials  after 
a   rude    combat ;    but  to  affirm    the  believer   shall    be 
more  than  a  conqueror,  is  as  much  as  to  say,  he  shall  con- 
quer without  a  combat,  and  triumph  without  resistance ; 
it  is  as  much  as  to  say,  he  shall  make  trials  the   matter 
of  his  joy  and  glory,  as  the  apostle  says,  we  glory  in  trib- 
ulation, considering  them  not  as  afflictions  and   sorrows, 
but  as  divine  honours  and  favours.      This  was  also  the 
apostle's  mind,  when  he  wrote  to  the  Philippians,  "  unto 
you  it  is  given  in  the  behalf  of  Christ,  not  only  to  believe 
on  him,  but  also  to  suffer  for  his  sake."      He  considers 
sufferings  as  gifts  of  the  liberality  of  God,  for  which  the 
faithful  are    obliged  to  be  thankful.      So   in   this  other 
passage,  "  I  am  persuaded,  that  neither  death,  nor  life> 
nor  angels,  nor  principalities,  nor  powers,  nor  things  pres- 
ent, nor  things  to  come,  nor  height,  nor  depth,  nor  any 
other  creature  shall  be  able  to  separate  us  from  the  love 
of  God,  which  is  in  Christ  Jesus  our  Lord."      You  may 
here  remark  the  heroism  and  magnanimity  of  St,  Paul 


300  AN    ESSAY    ON    THE 

His  faith  seems  to  defy  all  the  powers  of  nature.  He 
assembles  them  all — life,  death,  angels,  Sec.  to  triumph 
over  them,  and  to  exult  in  their  defeat.  This  language 
marks  a  full  persuasion  of  the  favour  of  God,  and  an  in- 
vincible confidence  in  his  love. 

Such  remarks  as  these  may  be  made  upon  many  ex- 
pressions of  Jesus  Christ,  wherein  are  discovered  dignity 
and  majesty,  which  cannot  belong  to  any  mere  creature  : 
as  when  he  says,  "  Before  Abraham  was,  I  am."  "  While 
I  am  in  the  world  I  am  the  light  of  the  world."  "All 
mine  are  thine,  and  thine  are  mine,  and  I  am  glorified  in 
them."  "  Ye  believe  in  God,  believe  also  in  me." 
"  Whatsoever  ye  shall  ask  in  my  name,  that  will  I  do." 
There  are  many  passages  of  the  same  kind. 

XVI. 

COMPARE  WORDS  AND  ACTIONS  WITH  SIMILAR  WORDS    AND    AC- 
TIONS. 

The  Evangelist  speaks  of  "  the  things,  that  Jesus  be- 
gan to  do  and  to  teach,"  Acts  i.  1.  Now  he  says  the 
same  of  Moses,  "  he  was  mighty  in  words  and  in  deeds," 
Acts  vii.  22.  Here  you  may  observe,  that  these  two 
things  joined  together,  doing  and  teaching,  are  distin- 
guishing characters  of  a  true  prophet,  who  never  sepa- 
rates practice  from  doctrine.  You  may  then  make  an 
edifying  comparison  between  Moses  and  Jesus  Christ  ; 
both  did  and  taught :  but  there  was  a  sreat  difference 
between  the  teaching  of  one  and  that  of  the  other. 
One  taught  justice,  the  other  mercy;  one  abased,  the 
other  exalted;  one  terrified,  the  other  comforted. 
There  was  also  a  great  difference  between  the  deeds  of 
the  one,  and  those  of  the  other.     Most  of  the   miracles 


COMPOSITION  OF  A  SERMON.  301 

of  Moses  were  miracles  of  destruction,  insects,  frogs,  hail, 
and  others  of  the  same  kind,  with  which  he  chastised 
the  Egyptians.  But  the  miracles  of  Jesus  Christ  were 
always  miracles  of  benevolence,  raising  the  dead,  giving 
sight  to  the  blind,  &c. 

So  again,  when  the  infidelity  of  the  Jews  in  reject- 
ing the  Messiah  is  discussed,  you  may  examine  their 
prejudices  and  their  maxims,  as  they  are  narrated  in  the 
gospel ;  and  these  you  may  compare  with  those  of  the 
church  of  Rome  in  rejecting  the  reformation ;  for  they 
are  very  much  alike. 

So  again,  when  you  consider  St.  Paul's  answers  to  the 
objections  of  the  Jews,  who  pleaded  that  they  were  the 
people  of  God,  and  that  his  covenant  belonged  to  Abra- 
ham and  his  posterity  ;  you  may  observe,  that  these  an- 
swers are  like  ours  to  the  Roman  church,  when  they 
affirm  they  are  the  church  of  God.  As  the  apostle  dis- 
tinguished two  Israels,  one  after  the  flesh,  and  the  other 
after  the  spirit,  so  we  distinguish  two  churches  ;  one, 
which  is  only  so  in  outward  profession  before  men,  pos- 
sessing the  pulpits,  the  churches,  and  the  schools  ;  and 
the  other,  which  is  the  church  in  the  sight  of  God,  hav- 
ing a  holy  doctrine,  and  a  lively  faith.  These  an- 
swer precisely  to  the  apostle's  "  Israel  after  the 
flesh,  and  Israel  after  the  spirit."  As  the  apostle 
applies  the  promises  of  God,  and  their  accomplish- 
ment, not  to  Israel  after  the  flesh,  but  to  the  Israel- 
ites after  the  spirit,  so  we  also  apply  the  promises, 
which  God  has  made  to  his  church,  not  to  those,  who 
occupy  the  pulpits,  the  churches,  and  the  schools  ;  but 
to  them  who  believe  and  practise  the  pure  doctrine  of 
the  gospel.  As  St.  Paul  defines  the  true  people  of  God 
fo  be  those,  whom  God  by  his  electing  love  hath   taken 


302  AN    ESSAY    ON    THE 

from  among  men,  so  wc  define  the  true  church  by  the 
same  electing  grace  ;  maintaining  that  the  Lord  has 
made  all  the  excellent  promises,  with  which  scripture 
abounds,  to  his  elect  only,  and  that  his  elect  are  such  as 
he  has  chosen  according  to  his  good  pleasure,  without 
any  regard  to  particular  places,  conditions,  or  qualifica- 


tions among  men. 


XVII. 

REMARK  THE  DIFFERENCES  OF  WORDS  AND  ACTIONS  ON  DIFFER- 
ENT OCCASIONS. 

When  a  weak  scrupulosity,  or  a  tenderness  of  con- 
science was  in  question,  which  put  some  of  the  faithful 
upon  eating  only  herbs,  St.  Paul  exhorted  the  strong  to 
bear  the  infirmities  of  the  weak  ;  "  let  not  him  that  eat- 
eth,  despise  him  that  eateth  not ;  and  let  not  him,  which 
eateth  not,  judge  him  that  eateth  ;  for  God  hath  receiv- 
ed him."  Rom.  xiv.  3.  But  when  the  same  St.  Paul 
speaks  of  false  teachers,  who  wanted  to  impose  a  yoke 
on  conscience,  and  who  under  pretext  of  meats  and  days 
were  attempting  to  join  Moses  with  Jesus  Christ,  as  if 
Christians  were  yet  obliged  to  observe  the  ceremonial 
law ;  then  the  apostle  has  no  patience  with  them,  but 
condemns  and  anathematises  them,  as  people  who 
preached  another  gospel,  and  exhorts  the  faithful  to 
"  stand  fast  in  the  liberty,  wherewith  Christ  had  made 
them  free,  and  not  to  be  entangled  again  with  the  yoke 
of  bondage/'     Gal.  v.  1. 

So  again,  when  you  find  in  the  gospel,  that  Jesus 
Christ  sometimes  forbade  his  disciples  to  publish  the 
miracles  that  he   wrought,  and   to  declare   his   diviniU  j 


COMPOSITION  OF  A  SERMON.  303 

and,  at  other  times,  that  he  ordered  them  to  publish  up- 
on the  house-tops  what  they  had  heard  in  private,  and  to 
preach  to  all  nations  the  mysteries  of  his  kingdom,  you 
must  remark,  that  this  difference  is  owing  to  different 
occasions.  While  Jesus  Christ  was  upon  earth,  the  mys- 
teries of  his  kingdom  were  covered  with  the  veil  of  his 
humiliation,  it  being  necessary  in  some  sense  to  conceal 
them  ;  but  after  his  exaltation,  it  became  proper  to  pub- 
lish them  to  the  whole  earth. 

The  same  diversity  may  be  remarked  in  what  the 
Lord  Jesus  said  to  the  Canaanitish  woman  ;  that  he  was 
"  only  sent  to  the  lost  sheep  of  the  house  of  Israel ;" 
and  that  it  was  "  not  meet  to  give  the  children's  bread  to 
dogs."  This  seems  contrary  to  an  almost  infinite  num- 
ber of  passages  of  scripture,  which  affirm,  Jesus  Christ 
is  "  the  light  of  the  Gentiles ;  to  him  shall  the  gather- 
ing of  the  people  be."  These,  and  all  other  such  passa- 
ges will  perfectly  agree,  if  you  distinguish  time  and  oc- 
casion. While  Jesus  Christ  was  upon  earth,  he  was  the 
minister  of  the  circumcision,  as  St.  Paul  speaks,  that  is, 
his  personal,  ministerial  commission  was  only  to  the  Jews: 
but  when  he  was  exalted  to  glory,  his  ministry  extended 
over  the  whole  earth. 

XVIII. 

CONTRAST    WORDS  AND    ACTIONS. 

Thus  you  may  oppose  the  agonies  and  terrors,  which 
seized  Jesus  Christ  at  the  approach  of  death,  against  the 
constancy  and  joy  of  the  martyrs,  who  flew  to  martyr- 
dom as  to  a  victory.  This  contrariety  of  emotions  is  ac- 
counted for   by  the   difference   of  the    persons.      Jesus 


304  AN    ESSAY    ON    THL 

Christ  was  the  Mediator  of  men  towards  God,  bearing 
their  sins,  and  engaging  with  the  eternal  justice  of  his 
Father  :  but  the  martyrs  were  believers,  reconciled  to 
God,  fighting  under  Christ's  banner,  and  as  mystical  sol- 
diers maintaining:  his  righteous  claims.  One  was  filled 
with  a  sense  of  God's  wrath  against  men  :  the  others 
were  tilled  with  a  sense  of  his  love.  Christ  met  death 
as  an  armed  enemy,  and  as  one  who,  till  that  time,  had 
a  right  to  triumph  over  mankind  ;  but  martyrs  approach- 
ed him  as  a  vanquished  enemy,  or  rather  as  an  enemy 
reconciled,  who  having  changed  his  nature  was  become 
more  favourable  to  men.  In  one  word,  Jesus  Christ  was 
at  war  with  death  :  whereas,  death  was  at  peace  and 
in  friendship  with  the  martyrs. 

In  general,  we  may  affirm,  that  contrast  is  one  of  the 
most  beautiful  topics  of  Christian  rhetoric;  and  that 
which  furnishes  the  most  striking  illustrations.  Great 
care,  however,  must  be  taken,  that  the  oppositions  be 
natural,  easy  to  comprehend,  and  properly  placed  in  a 
full,  clear  light. 

XIX. 

EXAMINE    THE    GROUNDS,     OR    CAUSES    OF    AN     ACTION    OR     AN 
EXPRESSION  ;    AND  SHOW  THE  TRUTH  OR  EQUITY  OF  IT. 

For  example.  When  the  incarnation  of  Jesus  Christ 
is  in  question,  as  in  this  text,  the  icord  was  made  flesh,  you 
may  recur  to  the  foundations  of  this  truth,  as  revealed 
in  scripture,  in  order  to  show  that  a  divine  person  did 
take  upon  him  real,  true  humanity,  in  opposition  to  the 
notions  of  some  ancient  heretics,  who  imagined  that  the 
human  nature   of  Christ   wa^  only  apparent.     For  this 


COMPOSITION  OF  A  SERMON.  305 

purpose,  you  must  look  into  the  ancient  prophecies  for 
such  passages  as  attribute  two  natures,  the  human  and 
divine,  to  the  one  person  of  the  Messiah.  To  the  same 
purpose  you  may  also  apply  New  Testament  texts, 
which  speak  of  the  same  subject ;  and  you  may  farther 
observe  such  reasons  of  this  singular  economy,  as  theol- 
ogy  furnisheth,  and  which  are  taken  from  the  design  of 
our  salvation. 

In  like  manner,  when  you  treat  of  the  resurrection  of 
Christ,  or  his  ascension  to  heaven,  you  must  take  this  to- 
pic, and  show  the  fidelity  and  credibility  of  the  testimo- 
ny borne  by  his  apostles*  Your  argument  may  be  es- 
tablished by  observing  what  followed  his  resurrection 
and  ascension  ;  as  the  effusion  of  the  Spirit,  the  aboli- 
tion of  the  empire  of  the  devil  and  his  idols,  the  conver- 
sion of  whole  nations  to  the  worship  of  the  one  true 
God,  miracles,  prophecies,  &c. 

The  same  method  is  proper,  when  some  predictions 
are  your  subjects  ;  as  the  destruction  of  Jerusalem,  and 
the  rejection  of  the  Jews  :  for  you  may  either  narrate 
history  to  show  the  execution,  or  you  may  reason  upon 
the  subject  to  show  how  wonderful  the  divine  wisdom 
was  in  that  dispensation  :  the  whole  will  evince  the  truth 
of  the  predictions. 

I  said  also,  the  grounds  and  causes  of  an  action  or  ex- 
pression might  be  examined,  to  show  the  equity  and  truth 
of  either.*     This  principally  takes  place,  when  any  thing 

*  Thus  Massillon  persuades  to  a  life  of  piety,  though  accompanied  with 
many  disgustful  circumstances  ;  John  x.  31.  "Then  the  Jews  took  up  stones  to 
stone  him."  These  were  the  returns  of  gratitude  which  Jesus  Christ  received  of 
men  ;  these  the  cousolations  with  which  heaven  permitted  him  to  be  exercised 
in  the  painful  course  of  his  ministry.  At  one  time  they  treated  him  as  a  Samari- 
tan, as  one  that  had  a  devil  ;  at  another  a  they  took  up  stones  to  stone  him."  And 
thus  the  Son  of  God  passed  the  whole  time  of  his  life,  always  exposed  to  the  most 

39 


J0t5  AN  ESSAY  ON  THE 

surprising  and  uncommon  is  in  question  ;  tor  such  things  at 
first  seem  to  shock  the  minds  of  auditors  ;  or  when  you 
arc  pressing  home  an  exhortation  to  the  practice  of  any 
duty,  which  cannot  be  performed  without  difficulty.  For 
example.  The  Pharisees  complain  in  the  gospel,  that 
the  disciples  of  Christ  did  not  keep  the  traditions  of  the 
ciders.  In  order  to  justify  the  disciples,  show  the  foun- 
dations of  Christian  liberty,  and  remark,  that  the  true 
worship  of  God  does  not  consist  in  the  observation  of 
external  ceremonies,  much  less  in  the  observation  of  hu- 
man traditions  and  customs  :  but  it  consists  of  true  piety, 
real  inward  holiness,  and  actual  obedience  to  the  com- 
mandments of  God. 

So  again,  when  Jesus  Christ,  after  he  had  healed  the 
paralytic  man,  commanded  him  to  "  sin  no  more,  lest  a 
worse  thing  should  come  unto  him."  You  must  go  to 
the  grounds  of  the  expression,  to  show  its  equity.  Now 
these  are,  that  some  sins  had  drawn  the  wrath  of  God 
upon  him  before — that,  if  he  continued  in  them,  that 
wrath  would  certainly  return — that  the  favours,  which 
we  receive  from  God,  engage  us  to  glorify  him  by  good 
works,  &c.      This  topic  is  of  great  use  in  explaining  the 

obstinate  contradictions,  meeting  with  almost  none  but  such  as  were  insensible 
ol"  his  benefit,  and  rebellious  against  his  preaching  ;  and  all  this  without  his  let- 
ting fall  the  least  sign  of  impatience,  or  the  least  complaint. 

But  must  I  add  ?  We,  my  brethren  !  we  his  members  and  disciples,  alas  ! 
the  smallest  disgusts,  the  least  oppositions  we  meet  with,  in  the  practice  of  piety, 
offend  our  delicacy !  Nothing  is  to  be  heard  but  complaining  and  murmuring, 
when  we  cease  to  taste  those  pleasing  attractions,  which  render  duty  a  delight. 
Tossed  and  distressed,  we  are  almost  tempted  to  abandon  God,  and  return  to  the 
wcrld,  as  to  a  gentler  and  more  convenient  master  ;  in  short,  we  would  have  no- 
thing but  comforts  and  pleasures  in  the  service  of  God  ! 

But  we  ought  to  abide  in  a  course  of  obedience,  though  we  do  meet  with 
disgusts  ;  Because, — disgusts  are  inevitable  in  tkis  life  ;  those  of  piely  are  not  so 
bitter  as  we  imagine  ;  they  are  less  than  (hose  of  the  world ;  and,  lastly,  let  them 
be  as  great  as  they  may,  pious  people  have  resources  which  worldlings  have  not. 

Massii.lon 


COMPOSITION  OF  A  SERMON.  307 

commandments  of  the  law,  the  equity  of  which  must  be 
made  to  appear ;  for  it  must  be  proved,  that  they  are 
all  founded  in  nature,  and  have  an  inviolable  fitness  in 
the  order  of  things. 

In  short,  it  is  proper  to  take  this  method  with  all  ex- 
hortations to  piety,  charity,  &c.  which  are  found  in  scrip- 
ture. In  order  to  persuade  people  to  the  practice  of 
them,  their  fitness  must  be  showed,  by  opening  the 
grounds,  reasons,  and  principles  of  our  obligations  to  the 
practice  of  all  these  virtues. 


XX. 


REMARK  THE  GOOD  AND  BAD  IN  EXPRESSIONS  AND  ACTIONS, 

r 

This  topic  is  of  very  great  use  in  explaining  the  his- 
tories recorded  in  the  gospel,  where  you  will  frequently 
find  actions  and  words,  which  may  be  called  mixed  ;  be- 
cause, in  general,  they  proceed  from  some  good  princi- 
ples, and,  in  particular,  they  have  a  good  deal  of  weak- 
ness and  infirmity  in  them.  If  you  would  explain  Matt. 
xvi.  22.  "  Then  Peter  took  him,  and  began  to  rebuke 
him,  saying,  Be  it  far  from  thee,  Lord,  this  shall  not  be 
unto  thee ;"  you  may  observe  what  there  is  good  and 
what  bad  in  this  expression  of  St.  Peter.  1.  You  see 
herein  his  love  to  his  master ;  for  his  not  being  able  to 
bear  the  discourse  of  Jesus  Christ  concerning  his  suffer- 
ings at  Jerusalem  could  only  proceed  from  his  ardent  af- 
fection to  him.  2.  Herein  appears  not  that  cold  and 
lukewarm  regard,  which  most  men  have  for  one  another, 
but  a  most  lively  affection,  interesting  him  for  his  mas- 
ter, an  affection  full  of  tenderness,  which  could  not  even 


308  AN  ESSAY  ON  THE 

bear  to  hear  a  word,  or  entertain  a  thought  about  the 
death  of  Jesus  Christ.      3.   You   may  observe  an  honest 
freedom,   which  put  him  upon   freely   addressing  Jesus 
Christ  himself,  using  that  familiar  access,  which  his  con- 
descension  allowed   his  disciples,   without  a  mixture   of 
mean  and  despicable   timidity.      4.  You  see,   in  fine,  a 
strong  fait  li  in  his  master's  power,  as  by  addressing  him 
he  seems  persuaded,  that  it  depended  only  on  himself  to 
suffer  or  not  to  suffer;  "Lord,  be  it  far  from  thee,  this 
shall  not  be  unto  thee."     Now,  all  these  are  good  dispo- 
sitions.    Here  follow  the  bad  ones.      1.  Peter  discovers 
gross  ignorance  of  the  ways  of  divine  wisdom  in  sending 
Jesus  Christ  into  the  world ;    for  he   does  not  seem  yet 
to  know,  that  Jesus  Christ  must  needs  suffer;  and  with 
this  ignorance  the  Lord  reproaches  him  in  the  next  verse, 
"  Thou  savourest  not  the  things,  which  are  of  God ;  but 
those,  which  are  of  men."      2.  His   love  to   his  master 
had  something  merely  human  and  carnal  in  it,  since  he 
only  considered  the  preservation  of  his  temporal  life,  and 
concerned  himself  only  about  his  body,  instead  of  elevat- 
ing his  mind  to  that  superior  glory  of  Jesus  Christ,  which 
was  to   follow  his  sufferings,  or  considering1  the   great 
work  of  man's  salvation,  to  perform  which  he  came  into 
the  world.     3.  You  may  also  remark  a  troublesome  and 
criminal  boldness.       He    means  to  be    wiser  than   Jesus- 
Christ.      "Peter  took  him,"  says  the  evangelist,  "and 
began  to  rebuke  him,  saying,  Be  it  far  from  thee."    Rash 
attempt  !  as  if  Peter  were  called  into  the  counsel  of  God 
and  Jesus  Christ  his  Son,  to  give  his  opinion  concerning 
this  grand  affair.     4.  It  even  seems  as  if  Peter,  hearing 
Christ  speak  of  his   sufferings,  imagined,  this   discourse 
proceeded  only  from  his  fear  of  death,  and  from  a  mean 
timidity  ;    for  he  aims  to  encourage  and  comfort   him  as 


COMPOSITION  OF  A  SERMON.  309 

we  do  persons  whose  fears  exceed  the  bounds  of  reason. 
"  Lord !"  says  he,  "  be  it  far  from  thee,  this  shall  not  be 
to  thee  ;"  as  if  he  had  said  to  him,  Do  not  afflict  your- 
self, your  apprehensions  of  death  are  groundless,  noth- 
ing of  this  is  like  to  happen  to  you. 

XXL 

SUPPOSE  THINGS. 

This  topic  is  principally   used  in  controversy.      For 
example  :  When  you  are  speaking  of  the  merit  of  good 
works,   you  may  take  this  way  of  supposition,   and  say, 
Let  us  suppose,   that  Jesus  Christ  and  his  apostles  held 
the  doctrines  of  the  church  of  Rome,  and  that  they  be- 
lieved,  men   merited  eternal  life  by   their  good  works: 
let  us  suppose,  that  they  intended  to  teach  us  this   doc- 
trine in  the  gospels  and  epistles  ;  tell  me,  I  beseech  you, 
if  upon  this  supposition  (which  is  precisely  what  our  ad- 
versaries pretend)  they  ought  to  have  affirmed  what  they 
have.     Tell  me,  prav,  do  you  believe  yourself  well  and 
sufficiently  instructed  in  the  doctrine  of  the  merit  of  good 
works,  when  you  are  told,  "  when  you  have  done  all  these 
things,  ye  are  unprofitable  servants  ?"     Again,  wheii  the 
example  of  a  miserable  publican  is  proposed  to  you,  who 
prays,  "God  be  merciful  to  me  a  sinner,  who  smites  his 
breast,  and  dares  not  lift  his  eyes  to  heaven  ;    when  he 
is  placed  in  opposition  to  a  pharisee,  glorying  in  his  works  ; 
and  when  you  are  informed,  the  first  went  down  "  to  his 
house  justified  rather  than  the  other" — when  you   are 
told,  "  if  it  be  by  grace,  it  is  no  more  of  works,  other- 
wise grace  is  no  more  grace ;    if  it  be  by  works,  it  is  no 
more  grace,  otherwise  work  is  no  more  work:"    when 


310  AN  ESSAY  ON  THE 

you  are  told,  "you  are  saved  by  grace  through  faith, 
and  that  not  of  yourselves,  it  is  the  gift  of  God" — when 
you  are  assured,  you  are  "justified  freely  by  grace, 
through  the  redemption,  that  is  in  Christ  Jesus,  not  of 
works,  lest  any  man  should  boast" — when  you  hear,  that 
"  to  him  that  worketh  not,  but  believeth  on  him,  that 
justifieth  the  ungodly,  his  faith  is  counted  for  righteous- 
ness"— when  you  are  taught  to  believe,  "  the  wages  of 
sin  is  death,  but  the  gift  of  God  is  eternal  life" — tell  me, 
I  once  more  intreat  you,  can  you  persuade  yourself  that 
Jesus  Christ  and  his  apostles,  by  all  these  means,  intend- 
ed to  teach  you,  that  man  acquires  justification,  and  a 
right  to  eternal  life,  by  the  merit  of  his  works  ? 

You  may  also  make  such  suppositions  in  morality  as 
well  as  in  controversy,  in  order  to  give  greater  weight 
to  your  exhortations.* 

XXII. 

GUARD  AGAINST  OBJECTIONS. 

There  are  very  few  texts  of  scripture  where  this 
topic  may  not  be  made  use  of;  and  it  is  needless  to  men- 


•  Bishop  Massillon's  sermon  on  Christ's  divinity,  is  formed  on  this  plan — 
;  If  Jesus  Christ  were  only  a  mere  man, 

I.  The  glory  of  his  ministry  would  be  an  inevitable  occasion  of  idolatry  to  us. 
An  illustrious  person  was  expected  by  all  mankind  ;  promised  by  the  prophets ; 
his  birth,  life,  miracles,  &c.  were  all  grand,  glorious,  and  unheard  of,  and  all  cor- 
responding with  prophecy. 

II.  The  spirit  of  his  ministry  would  become  a  dreadful  snare  to  our  iunocence. 
He  preached  and  practised  holiness,  as  even  they  who  deny  his  divinity  own. 
The  world  received  numberless  advantages,  in  consequence  of  his  coming.  He 
foretold  many  events  since  Fulfilled.  If  then  we  own  the  truth  of  the  bible,  we 
most  own  his  divinity."  Mass.  Serm.  Advent. 


COMPOSITION  OF  A  SERMON.  311 

tion  examples,  they  will  occur  to  every  one  without  much 
reflection. 

Remark,  however,  objections  must  be  natural,  and 
popular,  not  far-fetched,  nor  too  philosophical;  in  a  word, 
they  must  be  such  as  it  is  absolutely  necessary  to  observe 
and  refute. 

They  must  be  proposed  in  a  clear  and  simple  style, 
without  rhetorical  exaggerations;  yet  not  unadorned  nor 
unaffecting. 

I  think,  it  is  never  advisable  to  state  objections,  and 
defer  the  answers  to  them  till  another  opportunity  ;  an- 
swer them  directly,  forcibly,  and  fully. 

Here,  it  may  be  asked,  whether,  in  stating  objections 
to  be  answered,  it  be  proper  to  propose  them  altogeth- 
er at  once,  and  then  come  to  the  answers  ;  or  whether 
they  should  be  proposed  and  answered  one  by  one  ?  I 
suppose  discretional  good  sense  must  serve  for  both  guide 
and  law  upon  this  subject.  If  three  or  four  objections 
regard  only  one  part  of  the  text,  if  each  may  be  propos- 
ed and  answered  in  a  few  words,  it  would  not  be  amiss 
to  propose  these  objections  altogether,  distinguishing 
them  however  by  first,  second,  third  ;  this  may  be  done 
agreeably  ;  but  if  these  objections  regard  different  parts 
of  the  text,  or  different  matters,  if  they  require  to  be 
proposed  at  full  length,  and  if  it  would  also  take  some 
time  to  answer  them,  it  would  be  impertinence  to  pro- 
pose them  all  together:  in  such  a  case  they  must  be 
proposed  and  answered  apart. 


312  A\  ESSAY  ON  Tlir 

XXIII. 

CONSIDER     CHARACTERS    OF    MAJESTY,    MEANNESS,     INFIRMITY, 
NECESSITY,  UTILITY,  EVIDENCE,  &C. 

Majesty  and  magnanimity. 

Take  an  example  of  this  from  John  xiv.  1.  "  Let 
not  your  heart  be  troubled ;  you  believe  in  God,  believe 
also  in  me."  These  words  arc  characterised  by  a  ma- 
jesty, which  exalts  Jesus  Christ  above  all  ordinary  pas- 
tors, and  above  all  the  prophets;  for  who  beside  the 
Son  of  God  could  say,  "Ye  believe  in  God,  believe  also 
in  me  ?"  These  words  equal  Jesus  Christ  to  the  eter- 
nal Father,  and  make  him  the  object  of  our  faith  and 
confidence  as  well  as  the  Father  ;  for  they  imply  that 
faithful  souls  may  repose  an  entire  confidence  in  his  pow- 
er, protection,  and  government,  and  that  the  shadow  of 
his  wings  will  dissipate  the  sorrows  of  their  minds,  and 
leave  no  more  room  for  fear. 

You  see  also  a  character  of  tenderness  and  infinite  love 
towards  his  disciples,  which  appears  in  the  assurance  with 
which  he  inspires  them,  and  in  the  promise  which  he  tac- 
itly makes  them,  of  always  powerfully  supporting,  and  nev- 
er forsaking  them.  The  same  characters,  or  others  like 
them,  may  be  observed  in  all  this  discourse  of  our  Sa- 
viour, which  goes  on  to  the  end  of  the  sixteenth  chap- 
ter. As  in  these  words,  "  I  am  the  way,  the  truth  and 
the  life  ;"  in  these,  "  He  that  hath  seen  me,  Philip,  hath 
seen  the  Father  ;"  in  these,  "  Whatsoever  ye  ask  in  my 
name  I  will  do  it  ;"  and  again  in  these,  "  I  will  not  leave 
you  orphans  :  I  will  come  to  you."     In  general,  we  see 


COMPOSITION  OF  A  SERMON.  313 

almost  in  every  verse  majesty,  tenderness,  love  of  holi- 
ness, confidence  of  victory,  and  other  such  characters, 
which  it  is  important  to  remark. 

Meanness  and  infirmity. 

You  will  very  often  observe  characters  of  meanness 
and  infirmity  in  the  words  and  actions  of  the  disciples  of 
Jesus  Christ.  As  when  they  asked  him,  "  Wilt  thou  at 
this  time  restore  again  the  kingdom  to  Israel  ?"  Acts.  i. 
6.  You  see,  even  after  the  resurrection  of  Jesus  Christ, 
they  were  full  of  that  low  and  carnal  idea,  which  they 
had  entertained,  of  a  temporal  Messiah. 

You  also  see  a  rash  curiosity  in  their  desiring  to  know 
the  times  and  seasons  of  those  great  events,  which  God 
thought  fit  to  conceal. 

Observe  again,  Peter's  vision.  A  great  sheet  was 
let  down  from  heaven,  and  filled  with  all  sorts  of  ani- 
mals ;  a  voice  said  to  him,  "Rise,  Peter,  kill  and  eat;" 
to  which  he  answered,  "  Not  so,  Lord  ;  for  I  have  nev- 
er eaten  any  thing  that  is  common  and  unclean."  You 
see  in  this  answer  an  over-scrupulous  conscience,  all  em- 
barrassed with  legal  ceremonies  ;  and  a  verv  defective, 
imperfect  knowledge  of  gospel  liberty. 

There  is  almost  an  infinite  number  of  texts  in  the 
New  Testament,  where  such  infirmities  appear;  and 
you  must  not  fail  to  remark  them  in  order  to  prove  ; 
1.  That  grace  is  compatible  with  much  human  weak- 
ness. 2.  That  heavenly  light  arises  by  degrees  upon 
the  mind,  and  that  it  is  with  the  new  man  as  with  the  nat- 
ural man,  who  is  born  an  infant,  lisps  in  his  childhood,  and 
arrives  at  perfection  insensibly  and  by  little  and  little. 
3.  That  the  strongest  and  fartherest  advanced  Christians 

40 


314  AN  ESSAY  ON  THE 

ought  to  bear  the  infirmities  of  the  weak,  since  God  him- 
self does  not  "break  the  bruised  reed,  nor  quench  the 
smoking  flax."  This  he  was  pleased  to  exemplify  in 
the  most  ample  manner  in  the  person  of  Jesus  Christ, 
when  he  was  upon  earth. 

Necessity. 

In  regard  to  necessity,  you  may  very  often  remark 
this  in  explaining  the  doctrines  of  religion  ;  as  when  you 
speak  of  the  mission  of  Jesus  Christ  into  the  world  ;  of 
his  familiar  conversation  with  men  ;  of  his  death  ;  res- 
urrection ;  and  ascension  to  heaven,  &c.  :  for  you  may 
not  only  consider  the  truth,  but  also  the  necessity  of  each  ; 
and  by  this  means  open  a  most  beautiful  field  of  theo- 
logical argument  and  elucidation. 

The  same  may  be  affirmed  of  sending  the  Comfort- 
er, that  is  the  Holy  Ghost  into  the  world;  in  explain- 
ing these  words,  "  I  will  pray  the  Father,  and  he  shall 
give  you  another  comforter."  John  xiv.  16.  You  may 
very  properly  consider  the  necessity  of  this  comforter  ; 
cither  because  without  his  light  and  help  we  can  never 
release  ourselves  from  the  bondage  of  sin  and  satan ;  or 
because  without  his  assistance  all  that  Jesus  Christ  has 
done  in  the  economy  of  salvation  would  be  entirely  use- 
less to  us.  You  may  also  observe  the  necessity  of  his 
eternal  abode  with  us  ;  because  it  is  not  enough  to  be 
once  converted  by  his  efficacious  power ;  we  need  his 
continual  presence  and  efficacy,  to  carry  on  and  finish 
the  work  of  sanctification  ;  otherwise  we  should  quick- 
ly relapse  into  our  first  condition. 


COMPOSITION  OF  A  SERMON.  315 


Utility. 


Where  a  tiling  docs  not  appear  absolutely  necessary, 
you  may  remark  its  utility  ;  as,  in  some  particular  mira- 
cles of  Jesus  Christ;  in  some  peculiar  afflictions  of  the 
faithful ;  in  the  manner  in  which  St.  Paul  was  convert- 
ed ;  and  in  an  infinite  number  of  subjects  which  present 
themselves  to  the  preacher  to  be  discussed. 

Evidence. 

Evidence  must  be  particularly  pressed  in  articles 
which  are  disputed,  or  which  are  likely  to  be  contro- 
verted. For  example  ;  were  you  to  treat  of  the  sec- 
ond commandment  in  opposition  to  the  custom  and  prac- 
tice of  worshipping  images  in  the  church  of  Rome,  you 
should  press  the  evidence  of  the  words.  As,  1.  It  has 
pleased  God  to  place  this  command  not  in  some  obscure 
part  of  revelation,  but  in  the  moral  law  ;  in  that  law, 
every  word  of  which  he  caused  to  proceed  from  the 
midst  of  the  flames.  2.  He  uses  not  only  the  term  im- 
age, but  likeness,  and  specifies  even  the  likenesses  of  all 
the  things  in  the  world,  of  those  which  are  in  heaven 
above,  of  those  which  are  in  the  earth  beneath,  and  of  those 
which  are  under  the  earth.  3.  In  order  to  prevent  all 
the  frivolous  objections  of  the  human  mind,  he  goes  yet 
farther,  not  only  forbidding  the  worshipping  of  them,  but 
also  the  making  use  of  them  in  any  manner  of  way  ;  and 
which  is  more,  he  even  forbids  the  making  of  them. 
Thou  shall  not  bow  down  thyself  to  them.  Thou  shalt  not 
serve  them.  Thou  shalt  not  make  unto  thee  any  graven  im- 
age, &c.  4.  Add  to  all  this,  that  the  Lord  subjoined 
the  highest  interests  to  inforce  it.     He  interested  herein 


316  AN  ESSAY  ON  THE 

his  majesty,  his  covenant,  and  his  infinite  power  ;  for 
(says  he)  /  am  Jehovah  thy  God.  He  goes  farther,  and 
interests  Ins  jealousy,  that  is,  that  inexorable  justice, 
which  avenges  affronts  offered  to  his  love.  Yea,  in  or- 
der to  touch  us  still  more  sensibly,  he  even  goes  so  far 
as  to  interest  our  children,  threatening  us  with  that 
terrible  wrath,  which  docs  not  end  with  the  parents,  but 
passes  down  to  their  posterity.  What  could  the  Lord 
say  more  plainly  and  evidently,  to  show  that  he  would 
suffer  no  ima^e  in  his  religious  worship?  After  all  this, 
is  it  not  the  most  criminal  presumption  to  undertake  to 
distinguish,  in  order  to  elude  the  force  of  this  command- 
ment  ? 

You  may,  if  you  choose,  over  and  above  all  this,  add 
Moses's  explication  of  this  command  in  the  fourth  of 
Deuteronomy. 

You  may  also  use  the  same  character  of  evidence 
when  you  explain  several  passages,  which  adversaries 
abuse,  as  these  words,  "  this  is  my  body  which  is  brok- 
en for  you  ;"  and  these  in  the  sixth  of  John,  "  eat  the 
flesh  of  the  son  of  man  and  drink  his  blood  ;"  and  those 
passages  also  in  St.  James,  which  speak  of  justification 
by  works  ;  for  in  treating  these  passages  in  opposition  to 
the  false  senses,  which  the  church  of  Rome  gives  of 
them,  you  must  assemble  many  circumstances,  and  place 
each  in  its  proper  light,  so  that  all  together  they  may 
diffuse  a  great  brightness  upon  the  text,  and  clearly 
show  its  true  sense.* 

*  It  is  fashionable  with  many  divines,  to  boast  of  their  avereion  to  controver- 
sy, and  to  make  a  merit  of  teaching  only  such  doctrines  as  arc  not  disputable, 
but,  is  there  any  one  doctrine  of  natural  or  revealed  religion,  which  is  not  con- 
troverted? Does  not  every  deist  deny  our  bible,  and  every  atheist  the  being  of 
our  God?  A  man,  therefore,  who  determines  to  teach  only  undisputed  articles, 
determines,  ipso  facto,  to  teach  nothing  at  all. 


COMPOSITION  OF  A  SERMON.  317 


XXIV. 


REMARK  DEGREES. 


For  example,  Gal.  i.  "  If  we,  or  an  angel  from 
heaven  preach  any  other  gospel  unto  you,  than  that 
which  we  have  preached  unto  you,  let  him  be  accurs- 
ed." After  you  have  remarked  the  extreme  force  and 
signiticancy  of  the  words,  observe  that  the  apostle  de- 
nounced an  anathema  twice,  even  denouncing  it  against 
himself,  should  he  ever  be  guilty  of  what  he  condemns, 
denouncing  it  even  against  an  angel  from  heaven  in  the 
same  case. 

You  must  observe,  the  apostle  does  not  always  use 
the  same  vehemence  when  he  speaks  against  error.  In 
the  fourteenth  of  the  epistle  to  the  Romans  he  contents 
himself  with  calling  those  weak  in  the  faith,  who  would 
eat  only  herbs,  and  exhorts  the  other  believers  to  bear 
■with  them.  In  the  third  chapter  of  the  first  to  the  Co- 
rinthians he  protests  to  those,  who  build  with  wood,  hay, 
and  stubble  upon  Christ  the  foundation,  that  their 
work  should  be  burnt,  but  that  they  should  be  saved, 
though  it  should  be  as  by  fire.  In  the  seventeenth  of 
Acts  we  are  told,  his  spirit  was  stirred,  when  he  saw 
the  idolatry  and  superstition  of  the  Athenians.  Else- 
where, he  says,  "  if  any  man  defile  the  temple  of 
God,  him  shall  God  destroy."  In  all  these  there 
is  a  force  ;   but  nothing  like  what  appears  in   these  reit- 

No  theological  subject  requires  more  accurate  investigation  than  this  article 
of  evidence.  Evidence  is  that  which  demonstrates.  Now  there  are  various  kinds 
and  degrees  of  evidence,  and  it  would  very  much  contribute  to  clear  a  point  in 
debate,  were  disputants  first  of  all  to  agree  on  certain  data,  or  what  should  be 
allowed  evidence  of  the  case  in  ouestion.  Robixson. 


3\U  AN  ESSAY  ON  THE 

crated  words,  "  though,  we,  or  an  angel  from  heaven, 
preach  any  other  gospel  to  you,  than  that,  which  we 
have  preached  unto  you,  let  him  be  accursed.  As  we 
said  before,  so  say  I  now  again,  If  any  man  preach  any 
other  gospel  unto  you  than  that  which  we  have  preach- 
ed, let  hira  be  accursed."  Why  so?  because  the  apos- 
tle speaks  here  of  an  essential  corruption  of  the  gospel, 
which  the  false  apostles  aimed  at  in  the  churches  of 
Galatia  ;  they  were  annihilating  the  grace  of  Christ  by 
associating  it  with  the  mosaic  economy ;  they  aimed  at 
the  entire  ruin  of  the  church  by  debasing  the  purity  of 
the  gospel.  In  this  case  the  conscience  of  this  good 
man  could  contain  no  longer  ;  he  stretched  his  zeal  and 
vehemence  as  far  as  possible  ;  he  became  inexorable, 
and  pronounced  anathemas ;  nothing  prevented  him, 
neither  the  authority  of  the  greatest  men,  no,  nor  yet 
the  dignity  of  the  glorious  angels  ;  "  if  we,  or  an  angel 
from  heaven,  preach  any  other  gospel,  let  him  be  ac- 
cursed." 

XXV. 

* 

OBSERVE  DIFFERENT  INTERESTS. 

Thus  if  you  are  explaining  the  miracle,  which  Jesus 
Christ    wrought   in    the    Synagogue  on  a  Sabbath-day, 

*  Massili.ok,  in  a  sermon  on  Christmas-day,  composes  by  this  topic — "God 
and  niun  are  interested  in  Christ's  birth." 

I.  God's  glojy  was  concerned.  For  idolatry  had  transferred  that  worship  to 
othera,  which  was  due  only  to  him.  Formality  prevailed  among  the  Jews,  and 
they  rendered  him  a  service  not  worthy  of  him.  Philosophy  had  conveyed  away 
the  glory  of  his  providence  and  eternal  wisdom.  Three  daring  insults,  which 
mankind  offered  to  God  and  which  Christ  came  to  remove. 

II.  The  peace  of  mankind  was  interested  in  Christ's  birth,  for  they  had  rob- 
bed  one   another  of  that,  by  pride,  by  voluptuousness,  by  revenge.     "  Christ's 

rat,  his  doctrine  the  second,  his  example  the  last." 

Four  JVocl  Advent 


COMPOSITION  OF  A  SERMON.  319 

when  he  healed  the  withered  hand  in  the  presence  of 
the  Herodians  and  Pharisees,  you  may  remark  the  dif- 
ferent interests  of  the  spectators  in  that  act  of  our  Lord 
Jesus  ;  for  on  the  one  hand,  Jlfoses  and  his  religion  seem- 
ed interested  therein  two  ways  :  1.  This  miracle  was 
done  on  a  day,  in  which  Moses  had  commanded  them  to 
do  no  manner  of  work.  And,  2.  This  was  done  in  a 
synagogue  consecrated  to  the  mosaic  worship,  so  that  it 
was  in  a  manner  insulting  Moses  in  his  own  house.  Far- 
ther, the  Herodians,  who  were  particularly  attached  to 
the  person  of  Herod,  either  for  political  reasons,  or  for 
some  others  unknown,  were  obliged  to  be  offended;  for 
this  miracle  had  a  tendency  to  prove  Christ's  Messiah- 
ship,  and  thereby  (as  was  commonly  thought)  his  right 
to  the  kingdom  of  Israel  ;  and  consequently,  this  must 
blacken  the  memory  of  Herod,  who  endeavoured  to  kill 
him  in  his  infancy.  The  Pharisees  were  no  less  interested; 
for  they  considered  Christ  as  their  reprover  and  enemy 
and  could  not  help  being  very  much  troubled,  whenever 
they  saw  Jesus  Christ  work  a  miracle.  Observe  the  in- 
terest of  our  Lord  Jesus  Christ ;  his  concern  was  to  do 
good,  wherever  he  had  an  opportunity,  and  to  glorify 
God  his  Father,  by  confirming  the  word  of  his  gospel  by 
acts  of  infinite  power.  The  poor  afflicted  man  had  a 
double  interest  in  it,  the  healing  of  his  body,  and  the  im- 
provement of  his  mind. 

Thus  this  action  of  Jesus  Christ,  having  divers  rela- 
tions, becomes,  as  it  were  a  point,  whence  many  lines  may 
be  drawn,  one  on  this  side,  another  on  that ;  and  hence 
arise  the  different  remarks  which  may  be  made  upon  it. 


•'$20  AN    ESSAY  ON  THK 

XXVI. 


DISTINGUISH DEFINE DIVIDE. 


To  speak  properly,  we  distinguish  when  we  consid- 
er a  thing  in  different  views.  As,  foi  example,  Faith  is 
considerable  either  objectively,  or  subjectively.  In  the 
view  of  its  object,  faith  is  the  work  of  Jesus  Christ;  his 
word  and  cross  produce  it  ;  for,  take  away  the  death  of 
Jesus  Christ,  and  there  is  no  more  faith.  His  resurrec- 
tion also  is  the  cause  of  it.  "  If  Jesus  Christ  be  not  risen 
our  faith  is  vain,  we  are  yet  in  our  sins."  But  if  you  con- 
sider faith  in  regard  to  its  subject,  or,  to  speak  more  prop- 
erly, in  regard  to  its  efficient  cause  producing  it  in  the 
subject,  it  is  the  work  of  the  Holy  Ghost.  So  again  (to 
use  the  same  example)  faith  may  be  considered  with  a 
view  to  justification,  or  with  a  view  to  sanctification.  In 
the  first  view  it  is  opposed  to  works  :  in  the  second  it 
is  the  principle  and  cause  of  good  works;  it  contains 
them  in  summary  and  abridgment. 

Thus  man  may  be  considered  with  a  view  to  civil  so- 
ciety ;  so  he  is  obliged  to  such  and  such  duties,  and  par- 
takes of  such  and  such  advantages  :  or  he  may  be  con- 
sidered with  regard  to  church-fellowship  •  and  so  he  is 
subject  to  other  laws,  and  enjoys  other  privileges.  This 
custom  of  distinguishing  into  different  views  is  very  com- 
mon in  preaching. 

Definition. 

This  is  sometimes  used  when  an  act  of  God  is  spok- 
en of,  as  the  pardon  of  our  sins — the  justification  of  our 
persons,  &c. — or  when  a  virtue  or  a  vice  is  in  question; 
for  then  it  may  not  be  improper  to  define. 


COMPOSITION  OP  A  SERMON.  321 


Division. 


This  either  regards  different  species  of  the  genus;  or 
different  parts  of  a  whole ;  and  it  may  sometimes  be  us- 
ed profitably.  Thus,  in  speaking  of  God's  providence  in 
general,  you  may  consider  the  extent  of  that  providence 
to  which  are  subject,  1.  Natural  causes.  2.  Contingent. 
3.  Independent.     4.  Good  and  bad.     5,  Great  and  small, 

XXVII. 

COMPARE  THE  DIFFERENT  PARTS  OF  THE  TEXT  TOGETHER. 

This  is  a  very  useful  topic;  and  it  will  often  furnish 
very  beautiful  considerations,  if  we  know  how  to  make 
a  proper  use  of  it.  For  example,  in  this  text  of  St.  Paul 
to  the  Romans,  "There  is  therefore  now  no  condemnation 
to  them  which  are  in  Christ  Jesus,  who  walk  not  after 
the  flesh,  but  after  the  spirit."  You  may  make  a  very 
edifying  comparison  between  this  last  part,  "  who  Avalk 
not  after  the  flesh,  but  after  the  spirit,"  with  the  first 
part,  "  there  is  no  condemnation  ;"  and  you  may  remark, 
that  in  the  one,  the  apostle  expresses  what  God  does  in 
favour  of  the  faithful,  and  in  the  other  what  the  faithful 
do  for  the  glory  of  God.  God  absolves  them;  and  they  live 
holily,  and  devote  themselves  to  good  works.  God  im- 
poses holiness  upon  us  in  justification  ;  and  justification  is 
the  parent  of  holiness  ;  take  away  justification,  and  there 
cannot  possibly  be  any  good  works  ;  take  away  good 
works,  and  there  is  no  more  justification. 

You  may  also  compare  this  last  part  with  the  condi- 
tion in  which  the  believer  is  here  considered  ;    he  is  in 

11 


322  iS  ESSAY  ON  THE 

Christ  Jesus  ;  and  remark  that  these  two  things  perfect- 
ly agree  together,  because  Jesus  Christ  is  the  true  cause 
of  our  justification ;  and  sanctification  is  the  principal  ef- 
fect of  our  communion  with  Jesus  Christ. 

So  again,  in  this  beautiful  passage  in  the  second  of 
Ephesians;  "God  who  is  rich  in  mercy,  for  his  great 
love  wherewith  he  loved  us,  even  when  we  were  dead 
in  sins,  hath  quickened  us  together  with  Christ  ;  by  grace 
are  ye  saved/'  You  may  oppose  and  compare  these  two 
subjects  in  the  text,  dead  in  sin,  and  rich  in  mercy,  as  being 
two  extremes,  extreme  misery,  and  extreme  mercy,  one 
in  us,  and  the  other  in  God.  The  greatness  of  our  crimes 
manifest  the  riches  of  God's  mercy :  and  the  riches  of 
his  mercy  absorb  the  greatness  of  our  crimes.  Had  our 
sins  been  less,  it  must  indeed  have  been  mercy  to  par- 
don our  sins,  but  not  riches  of  mercy.  If  God  had  been 
only  lightly  inclined  to  mercy  he  might  indeed  have  par- 
doned smaller  sins,  but  this  would  never  have  extended 
to  persons  dead  in  their  sins  ;  this  belongs  only  to  extra- 
ordinary and  abounding  mercy.* 


*  The  Editor  has  omitted  in  this  place  a  long-  discourse  upon  1  Thcss.  iv.  7. 
which  Mr.  Claude  had  subjoined  with  a  view  to  exemplify  the  discussion  of  a 
text  by  way  of  observations.  But  it  was  not  altogether  calculated  to  answer  the 
end  proposed,  because  it  exemplified  very  few  of  the  preceding  topics,  and  those 
without  any  attention  to  their  order,  or  any  intimation  what  topics  he  intended 
to  exemplify.  Though,  therefore,  the  discourse  contained,  as  every  production 
of  Mr.  Claude's  must,  many  striking  and  useful  sentiments,  the  reader,  who  seeks 
information  respecting  the  Composition  of  a  Sermon,  has  no  occasion  to  regret 
the  omission  of  it ;  more  especially  as  the  discourse  was  at  least  one  third  as  long 
as  all  the  twenty-seven  topics  taken  together.  It  should  be  remembered,  how- 
ever, that  these  topics  are  subject  both  to  use  and  abuse.  They  are  suggest- 
ed in  order  to  aid  invention;  hut  they  require  judgment  and  discretion  in  the 
use  of  them.  Simeon. 


COMPOSITION  OF  A  SERMON.  32.H 


CHAP.  VII. 

OP  TEXTS  TO  BE  DISCUSSED  IN  A  WAY  OF  CONTINUED 

APPLICATION. 

We  have  said,  there  are  two  general  ways  of  discus- 
sing a  text,  that  of  explication,  and  that  of  observation. 
These  two  ways  of  preaching  we  call  textuary,  because, 
in  effect,  they  keep  to  the  text  without  digression,  they 
regard  it  as  the  subject  matter  of  the  whole  discussion, 
or,  if  you  please,  as  the  field,  which  they  have  to  culti- 
vate, or  to  reap :  but,  beside  these,  there  is  a  third  way, 
which  is,  without  explaining  or  making  observations,  the 
making  of  a  continual  application  of  it,  and  the  reducing 
of  it  immediately  to  practice. 

In  this  manner  we  must  principally  manage  texts  ex- 
horting to  holiness,  and  repentance,  as  this  of  Zephani- 
ah,  "  examine  yourselves  diligently,  O  nation  not  desira- 
ble ;"  for,  instead  of  explaining  the  terms — or  making 
observations  on  the  necessity  of  the  exhortation — the 
prophet  who  spoke  it — the  Jews  to  whom  it  is  address- 
ed— the  description  of  the  nation  not  desirable — the  mer- 
cy of  God  in  calling  these  sinners  to  repentance,  &c.  the 
whole  may  very  usefully  be  turned  into  practice,  and  we 
may  enter  upon  that  serious  self-examination,  which  the 
prophet  commands. 

The  same  may  be  said  of  1  Cor.  xi.  28.  "  Let  a  man 
examine  himself,  and  so  let  him  eat  of  that  bread,  and 
drink  of  that  cup  ;"  for,  laying  aside  all  theological  ob- 
servations, you  may  actually  enter  upon  self-examination. 

This  manner,  well  and  wisely  disposed,  by  choosing 
proper  occasions,  will  produce  (as  I  have  elsewhere  said) 


•'524  AN  ESSAY  ON  Till 

an  excellent  effect  ;  but  always  remember  on  this  rule, 
that  in  using  this  method,  something  searching  and  pow- 
erful must  be  said,  or  it  would  be  better  let  alone.* 


CHAP.  VIII. 

OP  TEXTS  TO  BE  DISCUSSED  IN  PROPOSITION  S. 

To  these  three,  a  fourth  may  be  added,  which  con- 
sists in  reducing  the  texts  to  a  number  of  propositions, 
two  at  least,  and  three  or  four  at  most,  having  mutual 
dependence,  and  connexion.  Thus,  for  example,  Rom. 
viii.  13.  "If  ye  live  after  the  flesh,  ye  shall  die  ;  but  if 
ye  through  the  spirit  do  mortify  the  deeds  of  the  body, 
ye  shall  live/'  You  may,  without  pretending  to  explain 
the  terms,  jiesh — spirit — death — life,  or  the  phrases,  live 
after  the  flesh — mortify  the  deeds  of  the  body — (which  is 
the  usual  method)  you  may  reduce  the  whole  to  two 
propositions  ;  the  one,  that  the  damnation  of  sinners  is 
inevitable — and  the  other,  that  a  good  and  holy  life  is 
both  a  principal  end  of  the  gospel,  and  an  inseparable 
character  of  Christianity.  When  this  method  is  taken, 
there  is  much  more  liberty  than  in  the  former,  and  a  more 
extensive  field  opens.  In  the  former  methods  you  arc 
restrained  to  your  text,  and  you  can  only  explain  and  ap- 
ply that ;  you  can  make  no  other  observations,  than  such 
as  precisely  belong  to  it ;  but  here  your  subject  is  the 
matter  contained  in  your  propositions,  and  you  may  treat 
oi  them  thoroughly,  and  extend  them  as  far  as  you  please, 
provided  you  do  not  violate  the  general  rules  of  a  ser- 
mon.    Here  you  must  propose  not  to  treat  of  the  text, 

•  An  example  of  a  locg  sermon  18  here  omitted: 


COMPOSITION  OF  A  SERMON.  325 

but  of  those  subjects,  which  you  have  chosen  from  sever- 
al contained  in  the  text.  The  way  of  explication  is  most 
proper  to  give  the  meaning  of  Scripture  ;  and  this  of 
systematical  divinity.  The  way  of  application  rather  re- 
gards practice  than  theory  :  but  this,  which  we  call  the 
<>  way  of  propositions,  or  points,  is  more  proper  to  produce 
an  acquaintance  with  systematical  divinity,  and  it  will 
equally  serve  theory  and  practice.* 

*  For  example,  Rom.  viii.  13.  "  If  ye  live  after  the  flesh,  ye  shall  die  ;  but 
if  through  the  Spirit,  &c."  After  explaining  the  terms,  the  whole  discourse 
may  be  reduced  to  two  propositions  ; 

I.  The  damnation  of  the  wicked  i3  inevitable. 

It  is  deplorable  to  consider  the  blindness  in  which  the  greatest  part  of  the 
people  in  the  world  live,  who  seldom  think  of  the  punishments  of  hell,  or  the  con- 
sequences of  death.  From  this  blindness  comes  their  insensibility  to  religion, 
and  their  extreme  attachment  to  the  vanities  of  this  present  evil  world. 

Yet,  however  great  this  blindness  is,  it  is  in  a  measure  voluntary,  proceeding 
more  from  the  malice  of  the  heart,  than  the  darkness  of  the  understanding ;  for 
the  passions  avoid  those  objects,  which  are  disagreeable  to  them,  and  perpetual- 
ly substitute  others  to  employ  the  mind.  Hence,  it  is  of  the  last  importance  to 
meditate  on  this  matter,  on  which  depends  our  eternal  interest  in  a  future  world. 

1.  Man  is  a  creature  subject  to  a  law  ;  and  even  the  light  of  his  conscience 
discovers  an  essential  difference  between  vice  and  virtue,  good  actions  and  bad. 
But  a  law  is  no  law,  if  it  do  not  suppose  a  judgment ;  and  judgment  is  no  judg- 
ment, if  it  do  not  suppose  punishment. 

And  by  the  consent  of  ail  mankind,  in  the  thickest  darkness  of  paganism, 
when  God  suffered  all  nations  to  walk  in  their  own  ways,  even  then,  it  was  al- 
ways acknowledged  that  there  were  rewards  to  the  virtuous,  and  punishments  to 
the  impious. 

But  this  is  capable  of  further  proof  by  the  principles  of  all  religions.  There 
never  was,  nor  can  there  ever  be  any,  which  is  not  founded  on  this  principle, 
that  God  is  our  sovereign  Judge,  who  holds  in  his  hands  our  life  and  death. 

Finally,  we  observe,  that  revealed  religion  has  carefully  placed  this  truth  in 
full  evidence  ;  showing  not  only  the  truth  of  the  punishment  of  sinners,  but  also 
the  degrees  of  it. — A  punishment  after  death  and  judgment — which  involves  both 
body  and  soul — which  has  truly  the  essence  of  pain,  and  not  annihilation— a 
punishment  proportional  in  greatness  as  well  as  in  duration. 

2.  Having  thus  established  the  truth  of  our  proposition,  we  may  pass  on  to 
the  vain  subterfuges,  which  sinners  use  on  the  subject. — It  is  a  distressing  sub- 
ject, therefore  they  do  not  like  to  think  about  it;  but  what  folly  is  there  in  this 
conduct.  They  resemble  prisoners  already  in  irons,  and  doomed  to  punishment, 
-vho  stifle  the  sense  of  the  misery  by  plunging  into  debauchery. 


326  AN  ESSAY  ON  THE 

It  must  not  be  thought,  that  these  y?wr  ways  of  dis- 
cussing texts  arc  so  heterogeneous,  that  they  can  never 

When  worldly  men  cannot  entirely  avoid  the  thought  of  damnation,  they  ven- 
ture to  take  refuge  in  false  notions. — '  God,  say  they,  is  a  gracious  judge,  he  has 
the  compassion  of  a  father.'  What  a  marvellous  abuse  is  this  of  mercy  !  But 
will  mercy  allow  the  impunity  of  that  sinner,  who  persists  in  sin,  and  would 
make  compassion  itself  an  accomplice  in  his  crimes? 

The  wicked  seldom  fail  to  abuse  the  evangelical  doctrine  of  the  death  of  Christ 
. — to  hide  in  a  multitude  like  themselves— to  consider  damnation  as  a  very  dis- 
tant thing — to  extenuate  their  sins,  and  to  hide  the  enormity  and  number  of  them. 

But,  to  speak  plainly,  all  these  are  only  vain  pretences,  the  falsehood  of  which 
even  the  wicked  acknowledge  ;  the  only  reason  why  they  avoid  conversion  is, 
that  ardent  love,  that  obstinate  attachment,  which  they  have  to  vice.  This  is 
the  true  cause  ;  and  all  the  rest,  if  they  would  speak  honestly,  are  only  vain  pre- 
tences. 

Now,  I  ask,  is  not  this  Jove  to  sin  the  greatest  folly  in  the  world  ?  while  on 
the  one  hand,  it  renders  us  incapable  of  enjoying  ourselves ;  and,  on  the  other 
hand,  draws  upon  us  the  condemnation  of  God,  and  conducts  us  a  great  pace  to- 
wards those  eternal  torments,  which  he  has  prepared  for  the  wicked. 

II.  The  practice  of  good  works,  and  an  holy  and  religious  life,  is  the  princi- 
pal end  which  the  gospel  proposes,  and  the  principal  character  of  the  true  chris- 
tian. 

This  is  manifest  from  passages  of  scripture  innumerable. — "  The  grace  of 
God  that  bringeth  salvation,"  &c.  &c. 

Indeed,  by  a  general  view  of  the  end  for  which  Christ  came  into  the  world, 
you  will  see  he  came  to  destroy  the  works  of  the  devil.  The  works  of  the  devil 
are  principally  two,  sin  and  punishment — let  us  not  imagine  that  Jesus  Christ 
came  into  the  world  to  take  away  the  punishment  only,  and  to  leave  sin  trium- 
phant. 

I  will  even  venture  to  say,  he  came  to  destroy  sin  rather  than  sorrow.  Suf- 
fering concerns  onty  the  creature;  but  sin  concerns  the  Creator  as  well  as  the 
creature  ;  it  dishonours  the  one  and  distresses  the  other. 

Is  it  likely,  think  ye,  that  Jesus  Christ  would  have  quitted  his  mansion  of 
glory,  and  descended  to  this  earth,  to  acquire  an  impunity  for  criminals,  leaving 
them  immersed  in  sensuality  and  sin  ?  Is  it  likely  that  he  can  hold  communion 
with  people  in  rebellion  and  profaneness? 

From  all  which  it  clearly  follows,  that  an  unsanctified  man  has  not  the  spirit 
of  Christ,  is  not  in  communion  with  him,  does  not  belong  to  his  mystical  body, 
i-  not  a  true  believer  ;  in  a  word,  is  not  a  true  christian.  Holiness  is  an  insepa- 
rable companion,  and  a  necessary  effect  of  the  gospel. 

But,  if  holiness  be  a  necessary  consequence  of  the  gospel,  it  is  no  less  true 
that  the  gospel  is  an  inexhaustible  source  of  motives  to  holiness.  I  pass  over 
its  precepts,  and  rules  of  conduct — all  its  mysteries  point  at  this — all  its  doc- 
trines arc  so  many  bonds,  to  bind  our  hearts  to  the  obedience  of  faith. 


COMPOSITION  OP  A  SERMON.  327 

be  mixed  together ;  on  the  contrary,  there  are  a  great 
many  texts,  in  which  it  Avill  be  necessary  to  make  use  of 
two,  or  three,  and  sometimes  even  of  all  the  four  ways. 
When  a  text  is  explained,  it  will  be  very  often  needful 
to  make  some  observations  also,  and  the  matter  will  re- 
quire as  long  an  application.  Sometimes,  to  explain  a 
text  weii,  the  matter  must  be  reduced  into  many  propo- 
sitions, as  we  have  observed  on  these  words,  "It  is  God 
that  worketh  in  you  to  will  and  to  do  of  his  good  pleas- 
ure." In  like  manner,  when  the  method  of  observation 
is  used,  it  very  often  happens  that  some  part  of  the  text 
needs  explaining,  and  so  of  the  rest.  These  four  ways 
must  be  distinguished  for  two  reasons.  1.  Because  they 
they  are  very  different  from  one  another  ;  to  explain,  to 
make  observations,  to  apply,  and  to  reduce  to  proposi- 

To  which  we  may  add,  the  gospel  consecrates  to  holy  uses,  even  what  (he 
light  of  nature  tcacheth  us, — as,  that  God  is  our  Creator,  and  made  us  by  his 
power ;  and  our  Preserver,  who  supports  us  by  a  perpetual  influence,  and  pre- 
vents cur  falling  back  into  non-entity  ;  that  it  is  his  providence  which  governs 
the  whole  universe,  and  particularly  watches  over  us. 

O  powerful  motives  to  love  and  obedience!  Shall  it  be  said  that  God  pre- 
serves ungrateful  and  rebellious  creatures,  who  do  nothing  but  affront  him  ?  Shall 
it  be  said  bis  sun  cheer9  us  in  the  same  manner,  as  it  does  serpents  and  vipers  ? 
and  that  it  influences  us  as  it  does  envenomed  dragons? 

Rut  all  these  motives,  however  great  and  powerful,  are  nothing  in  compari- 
son of  those  which  the  gospel  takes  from  its  own  source  ;  and  they  are  such  as 
must  affect  every  soul,  whie'a  is  not,  I  do  not  say  hard  and  insensible,  but  entire- 
ly dead  in  sin,  or  possessed  by  the  devil.  For,  in  one  word,  that  God,  after  all 
our  rebellions,  and  all  our  crimes,  should  yet  be  reconciled  to  us  ;  that  he  should 
give  his  Son,  that  he  should  give  him  to  be  flesh  and  Hood  like  us,  that  he  should 
give  him  to  die  for  us  !  is  not  this  love  and  mercy  worthy  of  eternal  praise  ?  Ana 
what  horrible  ingratitude  must  it  be,  if  after  all  this  we  should  be  yet  capable 
of  wilfully  sinning  against  a  God  so  good,  and  of  counting  the  blood  of  such  a  cov 
enant  an  unholy  thing. 

Hence  it  appears,  that  Christianity  is  dishonoured,  when  the  outward  profes- 
sion of  it  is  attended  with  a  bad  life — how  Ihey  deceive  themselves,  who,  with- 
out sanctification  and  good  works,  imagine  themselves  christians — and  that  it  is 
the  vainest  of  all  hope3  to  imagine  they  may  be  saved  by  such  a  bare  profession. 
Many  will  come  to  Jesus  Christ  in  the  last  day,  saying  "  Lord,  Lord,"  &c. 

Claude. 


328  Hi   ESSAY  ON  THL 

lions,  are  lour  very  different  ways  of  treating  texts.  A 
composer,  then,  must  not  confound  them  together  ;  but 
he  must  observe  the  difference  well,  that  he  may  use 
them  properly.  2.  Because  it  is  customary  to  give  the 
discussion  of  a  text  the  name  of  the  prevailing  manner  of 
handling  it.  We  call  that  the  way  of  explication,  in 
which  there  is  more  explication  than  observation.  We 
not  only  call  that  the  way  of  observation,  which  has  only 
observations,  but  that  in  which  there  is  more  observa- 
tion than  explication,  or  application ;  and  so  of  the  rest. 


CHAP.  IX. 

OF    THE    EXORDIUM. 

The  exordium  is  that  part,  in  which  the  minds  of  the 
hearers  are  prepared,  and  a  natural  and  easy  way  open- 
ed to  the  discussion. 

But,  first,  a  question  presents  itself  (on  which  opin- 
ions are  much  divided.)  whether  exordiums  be  necessa- 
ry ?  or  even  whether  they  be  not  in  all  cases  quite  useless, 
and  in  some  hurtful  ?  Whether  it  would  not  be  better  en- 
tirely to  omit  them,  to  begin  immediately  with  the  connex- 
ion of  the  text  with  the  preceding  verses,  pass  to  the  di- 
vision, and  so  enter  on  the  discussion  ?  There  are  many  of 
this  opinion,  and  their  reasons  are,  1.  That  there  appears 
too  much  artifice  in  an  exordium,  which  is  more  likely  to 
dissipate,  than  to  conciliate,  the  attention  of  your  hear- 
ers. "  It  is  evident  (say  they)  to  the  auditors,  that  you 
design  to  come  insensibly,  and  by  a  kind  of  artful  ma- 
noeuvre, to  your  matter,  and  to  lead  your  hearers  almost 
imperceptibly  to  it;  but  this  seems  a  finesse  altogether 


COMPOSITION  OF  A  SERMON.  329 

unworthy  of  the  gospel,  and  contrary  to  that  sincerity, 
ingenuousness,  gravity,  and  simplicity,  which  should 
reign  in  the  pulpit.  Indeed,  when  a  wise  hearer  per- 
ceives you  design  to  deceive  him,  he  conceives  a  strong 
prejudice  against  you,  and  that  prejudice  will  certainly 
be  hurtful  in  the  following  part  of  the  discourse." 

They  add,  in  the  second  place,  that  "  exordiums  are 
extremely  difficult  to  compose,  and  justly  styled  the  crosses 
of  preachers.  Should  some  small  advantage  be  gained 
by  exordiums,  it  would  not  be  of  consequence  enough  to 
induce  us  to  compose  them.  In  so  doing  we  should  waste 
a  part  of  our  time  and  strength,  which  might  be  much 
more  usefully  employed." 

They  say  thirdly,  that  "  the  principal  end  proposed 
in  an  exordium  is  either  to  conciliate  the  hearer's  affec- 
tion, or  to  excite  his  attention,  or  to  prepare  the  way 
to  the  matters  to  be  treated  of:  but  all  these  are  to  be 
supposed.  As  to  their  affection,  pastors,  who  preach  to 
their  own  flocks,  ought  not  to  doubt  that.  We  speak  to 
christians,  to  persons,  who  consider  us  as  the  ministers  of 
Jesus  Christ,  whom,  consequently,  they  respect  and  love. 
As  to  attention,  it  ought  also  to  be  supposed:  not  only 
because  pulpit-subjects  are  divine  and  salutary  to  men, 
but  also  because  such  only  come  to  public  worship  as 
desire  to  hear  the  word  of  God  attentively  ;  and,  indeed, 
if  the  auditors  have  not  that  disposition  of  themselves, 
an  exordium  cannot  give  it  them.  Such  a  disposition  is 
an  effect  of  a  man's  faith,  and  piety,  and  it  is  not  to  be 
thought,  that  an  exordium  of  eight  or  ten  periods  can 
convert  the  worldly  and  profane,  or  give  faith  and  piety 
to  those,  who  have  them  not.  As  to  what  regards  the 
introducing  of  the  matter  to  be  treated  of,  the  bare  read- 
ing of  the  text   sufficiently  does  that :    for,  according  to 

42 


.'51)0  AN    ESSAY    ON    THE 

the  common  way  of  preaching,  the  text  contains  the  sub- 
ject to  be  discussed." 

Finally,  they  add,  "  delivering  an  exordium  is  only 

mispcnding  time,  uselessly  dissipating  a  part  of  the  hear- 
ers' attention,  so  that  afterward,  they  frequently  sleep 
very  quietly  when  you  enter  on  the  discussion.  Would 
it  not  be  better,  then,  immediately  to  engage  them  in 
the  matter,  so  that  their  attachment  may  afterward 
serve  to  maintain  their  attention,  according  to  the  natur- 
al inclination,  which  all  men  have  to  finish  what  they 
have  once  begun  ?" 

But  none  of  these  reasons  are  weighty  enough  to 
persuade  us  to  reject  exordiums,  or  to  be  careless  about 
them.  As  to  the  first,  The  art  which  appears  in  an  ex- 
ordium, so  far  from  being  odious  in  itself,  and  seeming 
unnatural  to  the  hearers,  is,  on  the  contrary,  altogether 
natural.  It  is  disagreeable  to  enter  abruptly  into  theo- 
logical matters  without  any  preparation.  It  would  not 
be  necessary,  were  our  minds  all  exercised  about  divine 
things  ;  but  as,  alas  !  we  are  in  general  too  little  versed 
in  such  exercises,  it  is  good  to  be  conducted  to  them 
without  violence,  and  to  have  emotions  excited  in  us  in 
a  soft,  and  insensible  manner.  It  is  not  finesse,  and  de- 
ceit, since  in  doing  it  we  only  accommodate  ourselves  to 
the  weakness  of  man's  mind,  and  indeed,  it  is  what  he 
himself  desires.  Moreover,  it  is  to  be  observed,  that 
hearers  arc  now  so  habituated  to  an  exordium,  that  if 
they  heard  a  preacher  enter  abruptly  into  his  matter, 
they  would  be  extremely  disgusted,  and  would  imagine, 
the  man  was  aiming  to  do  with  them  what  the  angel  did 
with  Habakkuk,  when  he  took  him  by  the  hair  of  his 
head,  and  transported  him  in  an  instant  from  Judea  to 
Babylon.     Some  time  then  ought  to  be  employed  gently 


COMPOSITION  OF  A  SERMON.  331 

to  lead  the  mind  of  the  hearer  to  the  subjects,  of  which 
you  are  going  to  treat.  You  are  not  to  suppose  that  he 
already  understands  them,  nor  that  he  is  thinking  on 
what  you  have  been  meditating,  nor  that  he  can  apply 
it  instantly  without  preparation. 

The  second  reason  may  have  some  weight  with 
weak  and  lazy  preachers  ;  but  it  has  none  with  wise  and 
diligent  students  ;  and,  after  all,  exordiums  are  not  so 
difficult,  as  to  be  impracticable  :  a  little  pains  taking  is 
sufficient,  as  we  every  day  experience. 

The  third  is  not  more  considerable.  I  grant,  preachers 
ought  to  suppose  the  love  and  affection  of  their  hearers  ; 
yet  it  docs  not  follow,  that  they  ought  not  to  excite  it,  when 
they  preach  to  them.  Perhaps  their  affection  is  not  al- 
ways in  exercise  :  it  may  be  sometimes  suspended,  and 
even  opposed  by  contrary  sentiments  ;  by  coolness  and 
indifference,  by  hatred  or  envy,  arising  from  the  defects 
of  the  pastor  (for,  however  able,  he  is  not  perfect,)  or 
from  the  depravity  of  the  hearers.  The  same  may  be 
said  of  attention,  although  they  ought  to  have  it  entire- 
ly for  the  divine  truths,  which  the  preacher  speaks  ; 
yet,  it  is  certain,  they  have  it  not ;  and  all  that  a  preach- 
er can  desire  is,  that  his  hearers  have  a  general  disposi- 
tion to  hear  the  gospel.  The  preacher  must  endeav- 
our to  give  them  a  peculiar  attention  to  such  matters  as 
he  has  to  discuss.  As  to  the  rest,  it  must  not  be  thought, 
that  the  bare  reading  of  the  text,  or  the  connexion,  or 
the  division  only  can  produce  that  effect ;  a  greater 
compass  must  be  taken,  to  move  the  human  mind,  and 
apply  the  subject.  And  this  also  may  be  said  of  pre- 
paration, for  which  an  exordium  is  principally  designed. 
The  reading  of  the  text  may  do  something  ;    connexion 


S32  AN  ESSAY  ON   THE 

and  division  may  contribute  more  ;  but  all  this,  without 
an  exordium,  will  be  useless. 

Nor  is  it  difficult  to  answer  the  fourth  reason  ;  for* 
beside  the  advantages  of  an  exordium,  which  are  great 
enough  to  prevent  our  calling  it  lost  time,  its  parts  are 
ordinarily  so  short,  that  they  cannot  justly  be  accused  of 
dissipating  or  fatiguing  the  hearer's  minds.  To  which  I 
add,  that  the  exordium  itself,  if  well  chosen  will  always 
contain  agreeable  and  instructive  matter,  so  that,  con- 
sidered in  itself,  something  good  is  always  to  be  learned 
from  it. 

We  cannot  approve,  then,  of  the  custom  of  the  Eng- 
lish preachers,  who  enter  immediately  into  the  literal 
explication  of  the  text,  and  make  it  serve  for  an  exordi- 
um; after  which  they  divide  their  discourses  into  sev- 
eral parts,  which  they  discuss  as  they  go  on.  Surely 
the  hearer  is  not  suddenly  able  to  comprehend  their  ex- 
plications, having  yet  neither  emotions  nor  preparation. 
Methinks,  it  would  be  much  better  gently  to  stir  them 
up,  and  move  them  by  something,  which  gives  no  pain, 
than  to  load  them  all  on  a  sudden  Avith  an  explication, 
which  they  can  neither  clearly  comprehend,  nor  perhaps 
distinctly  hear. 

Least  of  all  do  we  approve  of  the  custom  of  some  of 
our  own  preachers,  who,  intending  to  explain  the  text, 
or  to  make  some  reflections  throughout  the  whole  ser- 
mon, enter  immediately  into  the  matter,  without  any  ex- 
ordiums at  all.  I  am  persuaded,  they  are  induced  to  do 
thus  only  for  the  sake  of  avoiding  the  difficulty  of  com- 
posing an  exordium,  that  is,  in  one  word,  only  for  the 
sake  of  indulging  their  idleness  and  negligence. 

Taking  it  for  granted,  then,  that  an  exordium  must 
be  used,  it  may  be  asked,  what  are  the  principal  bene- 


COMPOSITION  OF  A  SERMON,  33 


o 


lits  we  expect  to  receive  from  them  ?  and  with  what 
general  views  ought  they  to  be  composed  ?  In  answer, 
we  say,  the  principal  design  of  an  exordium  is  to  attract 
or  excite  the  affections  of  the  audience ;  to  stir  up  their 
attention;  and  to  prepare  them  for  the  particular  mat- 
ters, of  which  we  are  about  to  treat.* 

The  two  first  of  these  must  only  be  proposed  indi- 
rectly. A  preacher  would  render  himself  ridiculous,  if 
in  ordinary  discourses,  and  without  cases  of  extreme 
necessity,  he  should  labour  by  this  means  to  acquire  the 
esteem  and  affection  of  his  congregation.  This  method 
would  be  more  likely  to  make  them  rather  despise  than 
esteem  him. 

You  must  not,  then,  compliment  the  people,  nor 
praise  yourself,  nor  indeed  speak  of  yourself  in  any  man- 
ner of  way.  These  are  affectations,  which  never  suc- 
ceed ;  and  yet  some  able  preachers  slip  into  this  weak- 
ness, especially  when  they  preach  to  strange  congrega- 
tions, and,  above  all,  when  they  address  assemblies  of 
the  rich,  the  learned,  or  the  noble. 

Then  they  never  fail  to  interlard  their  exordiums 
with  some  common  place  saws  ;  either  the  pleasure  it 
gives  them  to  be  called  to  that  pulpit ;  or  an  affectation 
of  self-contempt ;  a  confession  of  their  great  weakness  ; 
or  something  of  this  kind.  To  speak  my  opinion  freely, 
I  think  these  are  pedantic  airs,  which  have  a  very  bad 
effect.     Sensible  auditors  do  not  like  to  hear  such  fan- 


*  Introductions  are  intended  to  excite  affection  and  attention,  and  to  prepare 
the  auditor  for  the  subject.  "  Causa  principii  nulla  alia  est,  quam  ut  auditorem, 
quo  sit  nobis  in  casteris  partibus  accommodatior,  praeparemus.  Id  fieri  tribus 
maxime  rebus,  inter  actores  plurimos  constat,  si  benevolum,  attcnturn,  docilem 
fecerimus  ;  non  quia  ista  per  totam  actionem  non  sint  custodienda,  sed  quia  in 
initiis  raaxime  necessaria,  per  qua?  in  animura  judicis,  ut  procedere  ultra  poesi- 
mus,  cdmittimur."     Quint.  Inst.  lib.  iv.  cap.  i. 


334  AN  ESSAY  ON  THE 

tastical  pretences,  which  are  both  contrary  to  the  grav- 
ity of  the  pulpit,  and  to  the  decency  of  a  modest   man. 

How  then,  you  will  ask,  must  the  affections  of  the 
hearers  be  attracted  ?  I  answer,  indirectly,  by  an  exor- 
dium well  chosen,  and  well  spoken;  and  this  is  the  sur- 
est way  of  succeeding. 

In  regard  to  attention,  it  is  certain  it  ought  to  be 
awakened,  and  fixed  in  the  same  manner,  that  is,  by 
something  agreeable,  and  worthy  of  being  heard,  a  com- 
position of  piety  and  good  sense.  I  do  not  disapprove 
of  asking  sometimes  for  attention,  either  on  account  of 
the  importance  of  the  matter,  the  solemnity  of  the  day, 
the  state  of  the  church,  or,  in  short,  of  any  other  par- 
ticular occasion  ;  but  it  must  not  be  done  often :  for 
then  it  would  never  be  minded ;  and,  when  it  is  done, 
the  fewer  words  the  better.* 

The  'principal  use  of  an  exordium  is  to  prepare  the 
hearer's  mind  for  the  particular  matters  you  have  to 
treat  of,  and  insensibly  to  conduct  him  to  it.  If  this  end 
be  not  obtained,  the  exordium  cannot  but  be  imperti- 
nent ;  and,  on  the  contrary,  if  this  end  be  answered,  the 
exordium  cannot  be  improper. 

When  I  say,  the  hearer's  mind  must  be  prepared 
for,  and  conducted  to  the  matter,  I  mean  to  say,  these 
are  two  different  things.  You  prepare  the  hearer  for 
the  matter,  when  you  stir  up  in  him  such  dispositions  as 
he  ought  to  have,   to  hear  well,   and  to   profit   much. 

*  The  fathers,  about  the  time  of  Chrysostora,  made  use  of  what  some  have 
called  Praexordia,  and  they  thought  they  derived  the  custom  from  the  apostles. 
Paul  begins  his  epistles  with,  "  Grace  and  peacc'be  with  you  from  God  the  Fa- 
ther, and  our  Lord  Jesus  Christ."  In  imitation  of  this,  when  a  father  ascended 
the  pulpit,  he  used  to  pause  a  moment,  and  then  say,  Peace  he  with  you  all !  or, 
The  grace  of  our  Lord  Jesus  Christ  be  with  you  all !  or  something  of  this  kind. 
In  return  the  people  answered,  And  with  thy  spirit  !  and  then  he  entered  on  his 
fcrmon.  Robinson. 


COMPOSITION  OF  A  SERMON.  335 

You  insensibly  conduct  your  hearer  to  the  matter,  when, 
by  the  natural  connexion  of  the  subjects  of  which  you 
speak,  you  lead  him  from  one  thing  to  another,  and  en- 
able him  to  enter  into  the  doctrine  of  your  sermon. 

Let  us  advert  a  moment  to  each.  The  preparation 
must  be  determined  by  the  subject,  of  which  you  are 
going  to  speak  ;  for  if  it  be  a  sad  and  afflicting  subject, 
in  which  you  aim  to  excite  the  compassion,  the  grief, 
and  the  tears  of  your  audience,  you  must  begin  the  ex- 
ordium by  imparting  such  a  disposition. 

If  you  have  to  treat  of  a  profound  and  difficult  mys- 
tery, aim  to  diffuse  elevation  and  admiration  among  the 
hearers.  If  some  terrible  example  of  God's  justice  be 
the  subject,  endeavour  to  stir  up  fear.  If  some  enor- 
mous crime,  prepare  the  mind  for  horror  by  a  medita- 
tion on  the  enormity  of  human  corruption.  If  you  have 
to  treat  of  repentance,  and  in  an  extraordinary  manner 
to  interest  your  hearers  in  it,  you  must  begin  to  dispose 
them  to  it  by  general  ideas  of  God's  wrath,  which  we 
have  deserved  ;  of  the  little  fruit  we  have  borne  to  his 
glory  ;  or  something  of  a  like  nature.  If,  on  the  contra- 
ry, the  matter,  you  have  to  treat  of,  be  common  and 
tranquil,  aim  in  your  exordium  to  place  the  mind  in  its 
natural  state,  and  only  endeavour  to  excite  honest  and 
christian  tempers,  which  we  all  ought  always  to  have. 
In  a  word  the  exordium  must  always  participate  the 
spirit  of  the  subject,  that  you  mean  to  discuss,  in  order 
to  dispose  your  hearers  for  it.  Not  to  use  in  this  man- 
ner, is  to  loose  all  the  benefit  of  an  exordium  ;  and  to 
use  it  to  an  opposite  purpose,  would  be  to  renounce  com- 
mon sense,  and  to  act  like  an  idiot. 

The  second  use  of  an  introduction  is  to  conduct  the 
hearer  gradually  to  the  subject,  of  which  you  are  about 


336  AN    BSSAt    ON   THE 

to  treat.  This  (as  I  have  said)  depends  on  the  connex- 
ion between  the  subjects  of  the  exordium  with  them- 
selves, and  with  the  matter  of  the  discussion.  I  say  first 
with  themselves  ;  for  they  must,  as  it  were,  hold  each 
other  by  the  hand,  and  have  a  mutual  dependence  and 
subordination,  otherwise  the  auditor  will  be  surprised  to 
find  himself  suddenly  transported  from  one  topic  to  anoth- 
er. I  say  also  with  the  discussion,  for  the  exordium  is 
principally  intended  to  introduce  that. 

The  first  quality  of  an  exordium  is  brevity.  This,  how- 
ever, has  a  proper  measure  ;  for  as  it  ought  not  to  be 
excessively  long,  so  neither  should  it  be  too  short;  the 
middle  way  is  best.  The  longest  exordium  may  have 
ten  or  twelve  periods,  and  the  shortest  six  or  seven,  pro- 
vided the  periods  be  not  too  long.  The  reason  is,  that, 
on  the  one  hand,  proper  time  may  be  given  the  hearer 
to  prepare  himself  to  hear  you  with  attention,  and  to  fol- 
low you  in  the  discussion  of  the  matter  ;  and,  on  the 
other,  that  in  giving  time  sufficient  for  that,  you  may 
prevent  his  wandering  out  of  the  subject,  wearying  him- 
self, and  becoming  impatient.  If  the  exordium  were  too 
short,  it  would  oblige  the  hearer  to  enter  too  soon  into 
the  matter  without  preparation  enough  ;  and  excessive 
length  would  weary  him ;  for  it  is  with  an  auditor,  as 
with  a  man  who  visits  a  palace,  he  does  not  like  to  stay 
too  long  in  the  court,  or  first  avenues,  he  would  only  view 
them  transiently  without  stopping,  and  proceed  as  soon 
as  possible  to  gratify  his  principal  curiosity. 

2.  An  exordium  must  be  clear,  and  consequently  disen- 
gaged from  all  sorts  of  abstruse  and  metaphysical  thoughts. 
It  should  be  expressed  in  natural  and  popular  terms,  and 
not  overcharged  with  matter.  Indeed,  as  the  auditors 
are  neither  enlivened  nor  moved,  yet  you  must  not  ex- 


COMPOSITION  OF  A  SERMON.-  337 

poet  ol  them  at  first  a  great  degree  of  penetration  and  el- 
evation, nor  even  a  great  attempt  towards  these,  though 
they  may  be  capable  of  them  when  they  are  animated. 
You  must  therefore,  in  an  exordium,  avoid  all  that  can 
give  pain  to  the  mind,  such  as  physical  questions,  long 
trains  of  reasoning,  and  such  like.  However,  do  not  im- 
agine, that,  under  pretence  of  great  clearness,  an  exordi- 
um must  have  only  theological  matter,  or  consist  rather 
of  words  than  things.  This  would  be  falling  into  the 
other  extreme.  An  exordium,  then,  must  contain  matter 
capable  of  nourishing  and  satisfying  the  mind  ;  to  do 
which,  it  must  be  clear,  easy  to  comprehend,  and  express- 
ed in  a  very  natural  manner. 

3.   An   exordium   must  be   cool  and  grave*      Canse- 
co 

quently  no  grand  figures  may  be  admitted,  as  apostrophes, 
violent  exclamations,  reiterated  interrogations,  nor,  in  a 
word,  any  thing  that  tends  to  give  vehement  emotions 
to  the  hearers  :  for,  as  the  discourse  must  be  accommo- 
dated to  the  state  of  the  hearer,  he  in  the  beginning  be- 
ing cool,  and  free  from  agitations,  the  speaker  ought  to 
be  so  too.  No  wise  man  will  approve  exordiums  full  of 
enthusiasms,  and  poetical  raptures,  full  of  impetuous  or 
angry  emotions,  or  of  oold  interrogations,  or  surprising 
paradoxes  to  excite  admiration.  You  must  in  the  begin- 
ning speak  gently,  remembering  that  your  auditors  are 
neither  yet  in  heaven,  nor  in  the  air,  nor  at  all  elevated 

*  An  exordium  must  be  cool.     Mr.  Claude's  rule  is  undoubtedly  good  in  g  en 
eral,  and  his  reason  weighty. 

This,  however,  is  a  rule  sometimes  dispensed  with.  Cicero  begins  an  ora- 
tion thus  ;  "  Quousque  tandem  abutere,  Catalina,  patientia  nostra  ?  Quamdiu, 
etiam  furor  iste  tuus  nos  illudet  ?  Quern  ad  finem  sese  effrenata  jactabit  auda- 
cia?"  &c.  Perhaps  an  exordium  somewhat  more  animated  than  usual  may  be 
proper  on  such  occasions,  as  the  first  and  twelfth  of  the  skeletons,  published  by 
the  Editor. 

43 


J3U  \\  ESSA1    OS  TftE 

mi  their  way  thither,  but  upon  earth,  and  in  a  place  of 
worship. 

4.  An  exordium,  however,  ought  not  to   be    so   cool 
iiid  <rrave,  as  not  to  be  at  the  same  time  engaging  and 

agreeable.  There  are  three  principal  ends,  which  a 
preacher  should  propose,  namely,  to  instruct,  to  please, 
and  to  affect ;  but,  of  these  three,  that  which  should 
reign  in  an  exordium  is,  to  please.  I  own  you  should 
also  aim  to  instruct  and  affect  ;  but  less  to  instruct  than 
to  please,  and  less  still  to  affect  than  to  instruct.  Indeed, 
if  you  can  judiciously  and  properly  introduce  any  thing 
tender  into  an  exordium  (especially  on  extraordinary  oc- 
casions) you  may  to  good  purpose  ;  but,  be  that  as  it 
may,  the  agreeable  should  reign  in  this  part.  You  easi- 
ly see  by  this  that  you  must  banish  from  the  exordium, 
all  ill-natured  censures,  terrible  threatenings,  bitter  re- 
proaches, and,  in  general,  all  that  sayours  of  anger,  con- 
tempt, hatred,  or  indifference,  and  in  short,  every  thing 
that  has  the  air  of  quarrelling  with  the  hearers.  Their 
attention  must  not  only  be  excited  (you  may  sufficiently 
do  so  by  censures  and  reproaches)  but  you  must  softly 
insinuate  yourself  into  their  esteem,  so  that  they  may 
not  only  not  oppose  what  you  say,  but  be  well  satisfied 
you  are  an  honest  and  well-meaning  man.t 

5.  Hie  whole  of  the  exordium  must   be   naturally  con- 
nected with  all  the  matter  of  the  text.     I  say  first  the  whole 

t  Satisfy  your  hearers  that  you  are  a  ucH-meaning  man.  Hence  Quintilian 
so  much  insists  on  his  orator's  being  a  good  man.  The  whole  first  chapter  of  his 
twelfth  book  is  spent  in  proving  the  necessity  of  this;  and,  if  this  be  so  needful 
at  the  bar,  how  much  more  so  is  it  in  the  pulpit!  His  conclusion  is  enough  to 
make  a  christian  minister  blush.  "  Men  had  belter  be  bom  dumb,  and  even  des- 
titute of  reason,  than  pervert  those  gifts  of  providence  to  pernicious  purposes.  Mu  - 
tos  cnim  nasci,  et  ogerc  omni  ratione  s;ttius  fuissct,  quam  providentia-  munera  in 
T.ntuam  pcrnlciem  conve/ttrc.'',  Quint.  I.  xii   r.  i 


COMPOSITION  OF  A  SERMON.  339 

of  the  exordium  ;  for  great  care  must  be  taken  to  put 
nothing  there  foreign  to  your  subject :  therefore  the  best 
exordiums  are  those,  which  are  composed  of  two  pro- 
positions, the  first  of  which  is  naturally  and  immediately 
connected  with  the  second,  and  the  second  naturally  and 
immediately  with  the  text.  Each  of  these  propositions 
may  be  either  proved,  or  amplified ;  but  the  last  must 
always  conduct  you  with  ease  to  the  subject  in  question, 
nor  must  the  first  be  very  distant.  According  to  this 
maxim,  all  exordiums  must  be  condemned,  which,  instead 
of  leading  you  into  the  text,  make  you,  as  it  were,  tum- 
ble from  a  precipice  into  it,  which  is  intolerable.  Those 
also  are  to  be  condemned,  which  conduct  to  the  text  by 
many  long  circuits,  that  is,  by  many  propositions  chained 
together,  which  is  certainly  vicious,  and  can  only  fatigue 
the  hearer.  I  add,  in  the  second  place,  the  exordium 
must  be  connected  with  the  whole  matter  of  the  text.  It 
ouoht  not  merely  to  relate  to  one  of  its  parts,  (or  to  one 
view  only,  if  you  intend  to  consider  it  in  different  views) 
but  to  all.  One  of  the  principal  uses  of  an  exordium  is 
to  prepare  the  mind  of  the  hearer  for  the  matter  to  be 
discussed.  If,  therefore,  the  exordium  refer  only  to  one 
of  its  parts  ;  or  to  one  view  only,  it  will  prepare  the 
mind  of  the  hearer  for  that  one  part,  for  that  one  view 
only,  and  not  for  the  rest. 

6.  An  exordium  must  be  simple.  We  would  not  en- 
tirely banish  figures  :  on  the  contrary,  we  would  always 
employ  such  as  may  render  the  discourse  pleasant  and 
agreeable  :  but  pompous  and  magnificent  expressions 
must  be  avoided,  as  far  as  the  things  spoken  will  admit. 
Do  not  use  a  style  too  elevated,  bordering  on  bombast ; 
nor  periods  too  harmonious  ;  nor  overstrained  allegories  ; 
nor  even  metaphors  too  common  or  too  bold  j  for  indeed 


340  AN  ESSAY  ON  THE 

the  hearers   mind,  yet  cool  and  in  its  natural  state,  can 
bear  nothing  of  this  kind. 

7.  An  exordium  must  not  be  common.  As  this  is  a 
rule  much  abused,  it  will  be  needful  to  explain  it.  By  a 
common  exordium,  I  do  not  mean  an  exordium,  which 
will  suit  many  texts  ;  for  if  the  texts  are  parallel,  and 
the  subject  be  managed  with  the  same  views,  and  in  the 
same  circumstances,  what  occasion  is  there  to  compose 
different  exordiums  ?  By  a  common  exordium,  I  mean,  in 
the  first  place,  one  taken  from  trivial  things,  and  which 
have  been  said  over  and  over  again ;  these  the  people 
already  know,  and  your  labour  will  infallibly  be  thrown 
away.  Such  are  exordiums  taken  from  comparisons  of 
the  sun — of  kings — of  conquerors — of  the  ancient  Re- 
mans, <fec. — or  from  some  histories  of  the  Old  Testa- 
ment, which  have  been  often  repeated — or  of  some  well- 
knoAvn  types,  as  the  Israelites'  passage  through  the  Red 
Sea— and  many  more  of  the  same  kind.  In  the  second 
place,  I  mean,  by  a  common  or  general  exordium,  one, 
which  may  be  alike  applied  to  two  texts  of  different 
matter,  or  to  two  contrary  interpretations  of  the  same 
text.  It  is  in  this  sense  that  common  exordiums  are  vic- 
ious and  distasteful. 

8.  Even  in  metaphorical  or  figurative  texts,  it  is  quite 
puerile  to  make  an  exordium  join  the  text  by  a  meta- 
phor ;  for,  whatever  ingenuity  there  may  seem  to  be  in 
it,  it  is  certain,  there  is  no  taste,  no  judgment  discovered 
in  the  practice ;  and,  however  it  may  pass  in  college 
declamations,  it  would  appear  too  trilling  in  the  pulpit. 
The  exordium,  then,  must  be  connected  with  the  text 
by  the  matter  itself;  that  is,  not  by  the  figure,  but  by 
(he  subject  intended  to  be  conveyed  by  the  figure.  I 
would  not,  however,  forbid  the  joining  of  the  exordium 


COMPOSITION  OP  A  SERMON.  341 

to  the  text  sometimes  by  the  figure,  provided  it  be  done 
in  a  chaste  and  prudent  manner. 

Let  us  give  one  example.  "  He  that  eateth  my  flesh 
and  drinketh  my  blood,  hath  eternal  life."  John  vi.  54. 
An  exordium  to  a  sermon  from  this  text  may  be  taken 
from  the  idea,  which  holy  scripture  teaches  us  to  form 
of  our  conversion,  as  if  it  were  a  new  birth,  which  begins 
a  new  life  ;  that  for  this  purpose,  it  speaks  of  a  new 
man,  a  new  heaven,  which  illuminates,  and  a  new  earth. 
which  supports  him  ;  that,  attributing  to  this  new  man 
the  same  senses,  which  nature  has  formed  in  us,  as  sight, 
hearing,  feeling,  smelling,  tasting,  it  attributes  also  to 
him  objects  proportioned  to  each  of  these  mystical  sen- 
ses, and  ascribes  to  them  effects  like  those,  which  our 
senses  produce  by  their  natural  operations.  It  tells  us  ; 
that  our  eyes  contemplate  the  celestial  light,  which  illu- 
minates and  guides  us  in  the  ways  of  righteousness  ;  that 
our  ears  hear  the  voice  of  God,  who  calls  us,  and  who 
by  these  means  makes  us  obey  our  vocation.  It  tells  us 
that  the  gospel  is  a  savour  of  life,  which  communicates 
salvation  to  us.  And,  finally,  it  attributes  to  us  a  month 
to  eat  the  flesh,  and  drink  the  blood  of  the  Son  of  God, 
in  order  to  nourish  us  to  life  eternal.  It  is  this  last  ex- 
pression, which  Jesus  Christ  has  made  use  of  in  the 
sixth  of  John,  and  which  says  in  my  text,  "  he  that  eat- 
eth my  flesh,  and  drinketh  my  blood,  hath  eternal  life." 

This  exordium  joins  itself  to  the  text  by  the  figure 
made  use  of  in  the  text,  but  in  such  a  manner  as  not  to 
be  chargeable  with  aifectation,  or  witticism  ;  for  it  is  by 
a  serious  reflection  on  the  scripture  use  of  the  figure,  ac- 
knowledging it  to  be  a  figure,  and  preparing  the  hearer 
\<>  attend  to  the  explication. 

To  these  rules  I  subjoin  a  word  or  two  on  the   vices 


342  AN   E53AY   ON  THE 

of  exordiums.  J.  There  arc  some  preachers,  who  im- 
agine it  a  fine  thing  to  take  exordiums  from  the  persons 
oi"  their  hearers,  or  the  circumstances  of  times,  places, 
general  affairs,  or  news  of  the  world  :  but  I  believe  this 
is  altogether  a  vicious  method,  and  should  never  be  used 
but  on  extraordinary  occasions.  First,  there  is  too  much 
affectation  in  it.  Is  it  not  a  vain  parade,  to  begin  a  dis- 
course with  things  which  have  no  relation  to  the  mat- 
ter ?  It  is  certainly  contrary  to  the  chastity  and  mod- 
esty of  a  christian  pulpit.  Secondly,  exordiums  of  this 
sort  are  usually  pulled  in  by  head  and  shoulders.  How 
should  it  be  otherwise,  when  the  articles,  of  which  they 
are  composed,  have,  if  any,  only  a  very  distant  relation 
to  the  text  ?  By  such  means  you  defeat  the  principal 
design  of  an  exordium,  which  is  to  prepare  the  hearers* 
minds,  and  to  conduct  them  insensibly  to  the  subject. 
And,  finally  it  is  very  difficult  in  such  exordiums  to  avoid 
saying  impertinences  ;  for  what,  in  a  public  discourse, 
can  be  more  indelicate,  than  to  speak  of  yourself,  or 
hearers,  or  times,  or  news  ?  In  my  opinion  such  exordi- 
ums ought  to  be  entirely  rejected. 

2.  You  must  also,  for  the  most  part,  reject  exordi- 
ums taken  from  profane  history,  or  what  they  call  the 
apothegms  of  illustrious  men.  This  method  savours  too 
much  of  the  college,  and  is  by  no  means  in  the  taste  of 
pious,  well  bred  men.  Alexander,  Caesar,  Pompey,  al! 
the  great  names  of  antiquity  have  no  business  to  ascend 
the  pulpit;  and  if  they  are  not  suffered  now-a-days, 
either  in  orations  in  the  senate,  or  in  pleas  of  the  bar, 
much  less  ought  they  to  be  allowed  in  christian  sermons. 
It  may  not  be  amiss,  if  they  appear  now  and  then  in  the 
discussion,  or  in  the  application  ;  but  even  there  we 
aught  to  see  them  but  seldom,  not  oftener  than  once  n 


COMPOSITION  OF  A  SERMON.  343 

year  at  most  :  but  to  introduce  them  at  the  beginning 
of  a  sermon  is  intolerable.  I  say  much  the  same  of 
citations  from  profane  authors ;  they  must  be  forborne, 
unless  it  be  something  so  particular,  so  agreeable,  and 
so  apt  to  the  text,  as  to  carry  its  own  recommendation 
along  with  it. 

In  general  the  best  exordiums  are  taken  from  theol- 
ogy ;  for,  as,  on  the  one  hand,  they  have  always  more 
relation  to  the  matter  of  the  text,  so,  on  the  other,  they 
much  better  prepare  the  hearers'  minds,  being  more 
grave,  and  free  from  the  puerile  pedantries  of  the  col- 
lege. 

In  order  to  compose  an  exordium,  after  you  have 
well  considered  the  senses  of  the  text,  and  observed  what 
are  the  principal  matters,  which  ought  to  enter  into  the 
discussion,  and  after  you  have  made  the  division,  en- 
deavour to  reduce  the  whole  to  one  common  idea,  and 
then  choose  some  other  idea  naturally  connected  with 
that  common  idea,  either  immediately,  or  by  means  of 
another.  If  it  be  immediately  connected  with  the  sub- 
ject, endeavour  to  reduce  it  to  one  proposition,,  which 
may  be  cleared  and  proved  as  you  go  on ;  or  if  it  have 
parts,  which  require  separate  explications  and  proofs,  it 
must  be  managed  so  as  to  include  them ;  and  finally,  by 
the  natural  connexion  of  that  proposition  with  the  dis- 
cussion, enter  into  the  text  If  the  proposition  be  con- 
nected with  the  text  only  remotely,  then  establish  the 
first,  pass  on  to  the  second,  and  so  proceed  from  the 
second  to  the  text. 

Exordiums  may  be  taken  from  almost  all  the  same 
topics  as  observations,  that  is,  from  genus,  species,  contra- 
ries, 8{c.  For  there  are  but  few  good  exordiums,  which 
might  not  go  into  the  discussion,  under  the  title  of  £en- 


>  !  i  AN  ES8A1  o.s  THE 

eral  observation.  Of  such  observations,  that  must  be 
chosen  for  an  exordium,  which  is  least  essential,  or  least 
necessary  to  the  discussion,  and  which,  besides,  is  clear, 
agreeable,  and  entertaining.  A  comparison  may  sometimes 
be  employed  in  an  exordium,  but  not  often ;  nor  must 
trivial  comparisons  be  used,  which  all  the  world  know, 
or  which  are  taken  from  any  thing  mean  ;  nor  must  they 
be  embarrassing,  taken  from  things  unknown  to  the  peo- 
ple, as  those  are,  which  are  borrowed  from  mechanics, 
astronomy,  &c.  of  which  the  people  know  nothing  at  all. 

Bible-history  may  be  used,  but  sparingly  ;  and  the 
application  must  be  always  just,  agreeable,  and,  in  some 
sort,  new  and  remarkable. 

Types  may  also  be  employed ;  but  with  the  same 
precautions,  always  consulting  good  sense  and  taste. 

The  best  method  is  to  compose  several  exordiums 
for  the  same  text,  by  turning  your  imagination  divers 
ways,  by  taking  it  in  all  its  different  relations ;  for  by 
such  means  you  may  choose  the  most  proper.  But  af- 
ter all  these  general  precepts,  which  indeed  ought  to  be 
known,  and  by  which  exordiums  must  be  regulated,  it  is 
certain,  the  invention  and  composition  of  an  exordium  can 
only  become  easy  by  practice.  A  young  preacher  ought 
not  to  complain  of  trouble,  nor  to  be  any  way  negligent 
in  the  matter ;  for  he  may  be  sure  of  succeeding  by  at- 
tention and  application. 


COMPOSITION  OF  A   SERMON,  345 


CHAP.  X. 

OF  THE  CONCLUSION.* 

The  Conclusion  ought  to  be  lively  and  animating, 
full  of  great  and  beautiful  figures,  aiming  to  move  chris- 
tian affections,  as  the  love  of  God,  hope,  zeal,  repent- 
ance, self-condemnation,  a  desire  of  self-correction,  con- 
solation, admiration  of  eternal  benefits,  hope  of  felic- 
ity, courage  and  constancy  in  afflictions,  steadiness  in 
temptations,  gratitude  to  God,  recourse  to  him  by  prayer, 
and  other  such  dispositions.t 

*  Conclusion.  This  in  a  sermon  answers  to  what  in  an  oration  is  called  the 
peroration.  "  It  recapitulates,  or  sums  up  the  strongest  and  chief  arguments,  and, 
by  moving  the  passions,  endeavours  to  persuade  the  hearers  to  yield  to  the  force 
of  them."— Arist.  Rhtt. 

The  fire  of  the  preacher  should  blaze  here  ;  he  should  collect  the  ideas  of  his 
whole  sermon  into  this  part,  as  rays  are  collected  in  the  focus  of  a  burning-glass 
and  inflame  the  hearts  of  hi3  auditors. 

f  Bishop  Burnet  says,  "  A  sermon,  the  conclusion  whereof  makes  the  audi- 
tory look  pleased,  and  sets  them  all  talking  with  one  another,  was  certainly  ei- 
ther not  rightly  spoken,  or  not  rightly  heard ;  it  has  been  fine,  and  has  probably 
delighted  the  congregation  rather  than  edified  it ;  but  that  sermon  that  makes 
every  one  go  away  silent,  and  grave,  and  hastening  to  be  alone  to  meditate,  and 
pray  the  matter  over  in  secret,  has  had  a  true  effect."        Past,  care,  chap.  ix. 

Let  the  peroration,  or  conclusion,  be  short ;  let  it  be  bold  and  lively ;  and 
let  some  one  or  more  striking  ideas,  not  mentioned  before  in  the  discussion,  be 
reserved  for  this  part,  and  let  it  be  applied  with  vigour.  Bucholtser  used  to  say, 
A  good  preacher  was  known  by  his  conclusion.  He  frequently  concluded  his  dis- 
course with  some  such  sentence  as  the  following.  Here,  my  brethren,  I  stop,  I 
leave  the  Holy  Spirit  to  preach  to  you.  Now,  christians,  1  have  done  my  part. 
May  the  Lord  condescend  to  do  his  in  your  hearts  !  I  have  planted  and  watered. 
May  God  give  the  increase  !  I  have  been  preaching  to  you,  and  setting  before 
you  the  gospel  of  Salvation.  May  the  Lord  God  apply  it  to  your  hearts,  for  his 
glory,  and  for  your  eternal  felicity  !  May  the  Lord  set  home  to  your  hearts  what 
I  have  been  preaching  !  For  my  part,  I  am  only  his  messenger  to  you.  He  is 
the  Shepherd  and  Bishop  of  your  souls.  Keckeumanni  Rhtt.  Keel. 

The  publisher  of  Massillon's  sermons  describes,  in  the  preface,  the  bishop's 

44 


346  AN    ESSAY    ON    THE 

There  are  three  sorts  of  dispositions,  or  emotions ; 
the  violent,  the  tender,  and  the  elevated.  The  violent 
are,  for  example,  indignation,  fear,  zeal,  courage,  firm- 
ness  against  temptations,  repentance,   self-loathing,  &c. 

The  tender  emotions  are  joy,  consolation,  gratitude  ; 
tender  subjects  are  pardon,  pity,  prayer,  &c*     The  cl- 


method  of  prsaching,  by  saying,  that  "  What  formed  the  distinct  character  of  fa- 
ther .Wassillon's  eloquence,  was,  that  all  his  strokes  aimed  directly  at  the  heart, 
so  that  what  was  simply  reason  and  proof  in  others,  was  feeling  in  his  mouth. 
Hence  the  remarkable  effects  of  his  instructions  ;  nobody  after  hearing  him  stop- 
ped to  praise  or  criticise  his  sermon.  Each  auditor  retired  in  a  pensive  silence,  with 
a  thoughtful  air,  downcast  eyes,  and  composed  countenance,  carrying  away  the  ar- 
row fastened  in  his  heart.  When  Massillon  had  preached  his  first  advent  at  Ver- 
sailles, Lewis  XIV.  said  these  remarkable  words  to  him  :  '  Father,  I  have  heard 
many  fine  orators  in  my  chapel,  and  have  been  very  much  pleased  with  them ;  but  as 
for  you,  always  when  I  have  heard  you,  I  have  been  very  much  displeased  with 
myself.'     Serm.  de  Massill.  pet.  car.  pre/. 

*  Tender  conclusion.  Example  of  a  tender  conclusion,  from  a  sermon  of  Bish- 
op Massillon  to  his  clergy.  And  indeed,  my  brethren,  can  a  pastor  live  either 
without  prayer,  or  can  he  pray  but  seldom ;  or  can  he  pray  without  fervour  and 
zeal,  or  can  he  confine  all  his  pra}rers  to  a  cold,  inattentive,  and  hasty  rehearsal 
of  his  breviary,  while  he  passes  his  life  among  his  parishoners,  and  sees  the  great- 
est part  of  them  lying  in  sin,  and  perishing  every  day  before  his  eyes?  When 
the  high  priest  Aaron  saw  a  part  of  his  people  smitten  by  the  hand  of  God,  and 
expiring  before  him,  he  ran  between  the  dead  and  the  living — he  lifted  his  hands 
to  heaven — he  wept  for  the  misery  of  such  as  fell  before  his  eyes — he  cried — he 
wrestled — and  his  prayer  w'as  heard,  the  plague  was  stopped,  and  the  sword  of 
God's  anger  retired.  A  good  pastor  never  prays  for  his  people  in  vain.  "  And 
Aaron  stood  between  the  dead  and  the  living,  and  the  plague  was  stayed." 

This,  my  brethren,  is  the  image  of  a  good  pastor.  Among  his  people  (as  I 
may  say)  he  walks  between  the  dead  and  the  living.  He  sees  by  his  side  some 
of  his  flock  dead,  and  others  ready  to  expire,  having  only  some  flattering  signs 
of  life.  He  sees  the  invisible  sword  of  God's  wrath  hang  over  these  people;  he 
sees  reigning  crimes  and  hastening  death.  All  this  he  beholds,  and  it  is  a  spec- 
tacle, which  he  has  every  day  before  his  eyes.  If  he  is  not  affected  with  this,  he 
is  not  a  pastor,  he  is  a  mercenary  wretch,  who  sees  in  cold  blood  the  destruction 
of  his  flock.  He  is  either  a  minister  fallen  from  the  grace  of  the  priesthood,  or 
one  who  has  never  received  it.  Hut  if  this  affects  him,  ah  !  what  must  the  first 
motion  of  his  grief  and  zeal  be?  He  will  address  himself  to  God,  who  wound? 
and  heals  ;  he  will  open  to  him  secret  tears  of  grief  and  love  to  his  people  ;  he 
will  remind  an  angry  God  of  his  ancient  mercies ;  he  will  move  his  paternal 


COMPOSITION  OF  A  SERMON.  34? 

evated  are  admiration  of  the  majesty  of  God,  the  ways 
of  providence,  the  glory  of  Paradise,  the  expectation  of 
benefits  &c. 

There  are  some  christian  passions  which  may  be  ex- 
cited either  by  a  tender,  or  violent  method.  Repen- 
tance is  of  this  kind  ;  for  which  extremely  tender  mo- 
tives may  be  employed,  as  the  love,  and  bounty  of  God, 
which  we  have  so  unworthily  treated.  Violent  motives 
may  also  be  used,  as  censure,  an  enumeration  and  de- 
scription of  the  enormity  of  the  sins  reigning  among  us. 
the  horror  of  our  ingratitude,  the  fear  of  God's  judgments, 
the  justice  of  his  scourges,  and  chastisements,  &c. 

In  like  manner,  firmness  against  temptations  may  be 
discussed  ;  for  tender  motives  may  be  used,  as — the  van- 
ity of  the  promises  and  hopes  of  this  world,  which  are 
only  false,  and  delusive  appearances  ;  the  consideration 
of  the  miserable  state  of  backsliders,  and  apostates  ;  the 
dignity  to  which  God  calls  his  children ;  the  eternal 
rewards,  which  attend  perseverance ;  the  joy  of  a 
good  man  when  he  has  gained  a  signal  victory  over  temp- 
tations. Violent  methods  may  also  be  employed,  as — 
inspiring  an  holy  ambition  to  defeat  the  designs  of  the 
world;  a  contempt  of  the  plots,  and  powers  against  us; 
the  hope,  or  rather  the  inviolable  assurance  we  have, 

heart  by  his  sighs  ;  and  offer  himself  to  be  accursed  (Rom.  is.  3.)  for  his  breth- 
ren. "  Aaron  stood  between  the  dead  and  the  living,  and  the  plague  was  stay- 
ed." 

No,  my  brethren,  a  priest,  a  pastor  who  does  not  pray,  who  does  not  love 
prayer,  does  not  belong  to  that  church  which  prays  without  ceasing.  He  is  not 
united  to  the  spirit  of  prayer  and  love.  He  is  a  dry  and  barren  tree,  which 
cumbers  the  Lord's  ground.  He  is  the  enemy,  and  not  the  father  of  his  people. 
He  is  a  stranger  who  has  usurped  the  pastor's  place,  and  to  whom  the  salvation 
of  the  flock  is  indifferent.  Wherefore  my  brethren,  be  faithful  in  prayer,  and 
your  functions  will  be  more  useful,  your  people  more  holy,  your  labours  will  seem 
much  sweeter,  and  the  church's  evils  will  diminish. 

Ma ss it.,  Disc.  Si/nod,  Tom.  ii.  Disc.  10. 


348  AN  ESSAY  ON  THE 

that  all  the  powers  of  earth  joined  together  cannot  shake 
us.  St.  Paul  uses  mixed  motives  at  the  end  of  the  eighth 
of  Romans.  "  Who  shall  separate  us  from  the  love  of 
Christ  ?  Shall  tribulation,  or  distress,  or  persecution,  or 
famine,  or  nakedness,  or  peril,  or  sword  ?  Nay,  in  all 
these  things,  we  are  more  than  conquerors  through  him 
that  loved  us.  For  I  am  persuaded,  that  neither  death, 
nor  life,  nor  angels,  nor  principalities,  nor  powers,  nor 
things  present,  nor  things  to  come,  nor  height,  nor  depth, 
nor  any  other  creature  shall  be  able  to  separate  us  from 
the  love  of  God,  which  is  in  Christ  Jesus  our  Lord."* 

*  Conclusion  may  be  mired.  Example  of  a  mixed  conclusion  from  Massil- 
lon.  The  annihilation  of  the  soul  is  the  last  resource  of  impiety.  But  what 
punishment  would  it  be  for  a  wicked  man  to  be  no  more?  He  wishes  for  annihil- 
ation, and  proposes  it  as  his  highest  hope.  He  lives  tranquil  in  the  midst  of  his 
pleasures  in  this  agreeable  expectation.  What  !  will  the  just  God  punish  a  sin- 
ner by  giving  him  what  he  desires?  Ah  !  it  is  not  thqs  that  God  punishes.  For 
what  can  the  wicked  find  so  very  bad  in  annihilation?  Would  it  be  the  privation 
of  God  ?  But  a  wicked  man  does  not  love  him,  he  does  not  know  him,  he  will 
not  know  him,  for  his  god  is  himself.  Would  it  be  annihilation?  But  what  more 
pleasing  to  such  a  monster,  who  knows  that  if  he  lives  after  death,  it  is  only  to 
suffer,  and  expiate  the  horrors  of  an  abominable  life.  Would  it  be  the  loss  of 
worldly  pleasures,  and  of  all  the  objects  of  his  passions  ?  But  when  he  ceases  to 
be,  he  must  cease  to  live.  Imagine  if  you  can  a  more  desirable  lot  for  the  wick- 
ed, and  shall  this  after  all  be  the  sweet  end  of  his  debaucheries,  horrors  and  bjas- 
phemies  ! 

No,  my  brethren,  the  hope  of  the  xcicked  shall  perish  :  but  his  crimes  shall  not 
perish  with  him,  His  torments  will  be  as  endless  as  his  pleasures  would  have 
been,  if  he  had  been  master  of  his  fate.  He  would  fain  perpetuate  upon  earth 
his  sensual  pleasures;  death  limits  his  crimes,  but  does  not  limit  his  criminal  de- 
sires. The  just  Judge,  who  starches  the  heart,  will  proportion  then  the  suffer- 
ing to  the  ofl'euce  ;  immortal  flames  for  intentionally  immortal  pleasures,  and 
eternity  itself  will  only  be  a  just  compensation,  and  an  equality  of  punishment. 
These  shall  go  away  into  everlasting  punishme>it. 

What  is  the  conclusion  of  this  discourse  ? — That  a  wicked  man  is  to  be  piti- 
ed for  placing  his  highest  hope  in  a  frightful  uncertainity  about  revealed  truths. 
He  is  to  be  pitied,  in  that  he  is  not  able  to  live  peaceably,  unless  he  lives  with- 
out faith,  without  worship,  without  God,  without  hope  ;  that  he  is  to  be  pitied 
if  the  gospel  must  be  a  fable,  the  faith  of  all  ages  credulity,  the  consent  of  all 
men  a  popular  error,  the  first  principles  of  nature  and  reason  childish  prejudices, 
the  blood  of  so  many  martyr.-.  whom  the  hope  of  a   futurity  supported  in  tor- 


COMPOSITION  OF  A  SERMON.  349 

A  conclusion  should  be  diversified.  I  mean,  we  should 
not  be  content  to  move  one  single  christian  passion ; 
many  must  be  touched,  and  a  proper  length  of  discourse 
assigned  to  each,  in  order  to  stir  up  the  passion.  Too 
long  time,  however,  must  not  be  spent ;  but  when  the  ef- 
fect is  evidently  produced,  pass  to  another  passion.  As 
the  conclusion  ought  to  be  composed  at  least  of  four,  or 
five  reflections,  (naturally  arising  from  the  text,  either 
general,  from  the  whole  text,  or  particular,  from  some 
of  the  parts,  into  which  it  is  divided,)  so,  if  possible  these 
reflections  must  be  placed  in  prudent  order,  so  that  the 
weakest  and  least  powerful  may  be  the  first,  and  the 
strongest  last,  and  so  that  the  discourse  may  become 
more  rapid  as  it  runs. 

I  think,  however,  it  would  be  vicious  to  finish  with 
motives  too  violent,  as  subjects  tending  to  horror,  indig- 
nation, or  heavy  censure.  It  would  be  much  better,  in 
general,  to  close  Ayith  a  tender,  or  even  with  an  elevating 

ments,  a  concerted  scheme  to  deceive  mankind  ;  the  conversion  of  the  universe 
a  human  enterprize  ;  the  accomplishment  of  prophecies  a  lucky  hit ;  in  one  word, 
if  all  that  is  best  established  in  the  universe  must  be  found  false,  so  that  he  may 
not  be  eternally  miserable.  What  madness  to  be  able  to  contrive  a  kind  of  tran- 
quillity made  up  of  so  many  foolish  suppositions  ? 

O  man  !  I  will  show  you  a  more  excellent  way.  Fear  this  futurity,  which  you 
force  yourself  to  doubt.  Ask  us  no  more  what  passes  in  that  other  life,  of  which 
we  speak;  but  ask  yourseif  frequently  what  you  are  doing  in  this.  Calm  your 
conscience  by  the  innocence  of  your  manners,  and  not  by  the  impiety  of  your 
sentiments.  Set  your  heart  at  rest  by  calling  upon  God,  and  not  by  doubting 
whether  he  sees  you.  The  peace  of  the  wicked  is  only  a  frightful  despair  ;  seek 
your  happiness,  not  in  shaking  oft' the  yoke  of  faith,  but  in  tasting  how  sweet  it 
is.  Practice  the  maxims  it  prescribes,  and  your  reason  will  no  longer  refuse  to 
submit  to  the  mysteries  it  proposes.  Futurity  will  cease  to  be  incredible  to  you, 
when  you  cease  to  live  like  those  that  confine  all  their  felicity  within  the  hounds  of 
life.  Then  far  from  fearing  the  futurity,  you  will  hasten  to  it  in  desire,  you  will 
sigh  after  the  happy  day,  when  the  Son  of  Man,  the  Father  of  the  world  to  come, 
will  appear  to  punish  infidels,  and  to  receive  into  his  kingdom  all  such  as  have 
lived  in  expectation  of  a  blessed  immortality. 

Massit..  Ser,  Car.  Tom.  i. 


350  COMPOSITION-  OF  A  SERMON. 

motive.  Different  motives  may  be  (and  indeed  they 
ought  to  be)  mixed  in  the  same  conclusion,  that  is,  vio- 
lent, tender,  and  elevated,  in  order  to  stir  up  many  pas- 
sions of  different  kinds. 

Conclusion  sometimes  delights  in  examples,  similitudes, 
short  and  weighty  sentences,  the  inventions  of  a  fine  im- 
agination, and,  in  one  word,  it  need  not  be  either  so 
chaste,  or  so  regular  as  the  body  of  the  sermon,  where 
more  accuracy  must  be  observed.  There  is  no  danger 
when  a  preacher  in  a  conclusion  gives  himself  up  to  the 
fire  of  his  genius,  provided  he  say  nothing  extravagant 
or  capricious,  nothing  that  savours  of  enthusiasm  or  dec- 
lamation.* 

*  To  this  purpose  Bishop  Burnet  observes,  "  Artificial  eloquence,  without  a 
flame  within,  is  like  artificial  poetry  ;  all  its  productions  are  forced,  and  unnat- 
ural, and  in  a  great  measure  ridiculous.  Art  helps,  and  guides  nature  ;  but,  if 
one  was  not  born  with  this  flame,  art  will  only  spoil,  and  make  him  redundant. 
A  man  must  have'in  himself  a  deep  sense  of  the  truth  and  power  of  religion.  He 
must  have  a  life  and  flame  in  his  thoughts  with  relation  to  these  subjects.  He 
must  have  felt  in  himself  those  things,  which  he  intends  to  explain,  and  recom- 
mends to  others.  There  is  an  authority  in  the  simplest  things  that  can  be  said, 
when  they  carry  visible  characters  of  genuineness  in  them."      Past,  care,  c.  ix. 

Give  attendance  to  reading,  exhortation,  and  doctrine.  Neglect  not  the  gift 
that  is  in  thee.  Meditate  upon  these  things,  give  thyself  icholly  to  them.  Take 
heed  to  thyself,  and  to  thy  doctrine,  continue  in  them  ;  for,  in  doing  this,  thou  shalf 
both  save  thyself,  and  them  that  hear  thee.     Paul  to  Tim. 


SYLLABUS 


OF    THE    PRECEDING     ESSAY. 


CHAP.  I. 

ON    THE    CHOICE    OF    TEXTS. 

farts  of  a  Sermon  five 215 

Each  text  must  contain  the  complete  sense  of  the  writer         .         .         .  216 

must  not  contain  too  little  matter  nor  too  much        .         .         .  217 

The  end   of  preaching        .........  217 

What  subjects  are  proper  for  stated  days  of  public  worship  .         .  217 

What  for  occasional,  as  ordinations,  &c 217 

CHAP.  II. 


GENERAL  RULES  OP  SERMONS. 

Sermons  should   be  explicit   and   clear        . 
must  give  the  entire  sense  of  the  text 
must  be  wise,  sober,  chaste 
simple  and  grave 
instructing  and  affecting 
Whether  a  preacher  should  apply  as  he  goes  on 
Preacher  should  avoid  excess 
Of  genius 
Of  doctrine 
Of  investigation 
Of  figures  of speech 
Of  reasoning 
Of  grammatical  remarks 
Of  criticisms         .         » 

Of  philosophical,  historical,  rhetorical  observations 
Ofcmotations        .        , 


219 
219 

220 
221 

222 
222 
222 
222 
223 
223 
224 
224 
226 
226 
226 
226 


;..•_' 


SYLLABUS  uf    THE  PRECEDING  ESSAY. 


CHAR  m. 

OF    CONNEXION. 

Connexion  defined  and  how  to, find  it 
must  seldom  be  enlarged  on 
must  sometimes  make  a  part  of  the  discussion 
and  sometimes  it  affords  an  exordium 


227 

227 
227 
227 


CHAP.  IV. 

or    DIVISION. 

A  text  should  not  be  divided  into  many  parts         .... 
Division  of  the  Sermon  is  proper  in  general  for  obscure  subjects 
Division  of  the  text  after  the  order  of  the  words      .... 
Nothing  must  be  put  in  the  first  branch  of  division  that  supposes  a  knowl 

edge  of  the  second       .  

Division  of  subject  and  attribute      . 

Division  must  be  expressed  simply  for  the  sake  of  being  remembered 
must  be  connected  together      ...... 

Subdivision  ...... 


223 
228 
231 

234 
235 
240 
241 
241 


CHAP.    V. 


OF  TEXTS  TO  DE  DISCUSSED    BY  WAY  OE  EXPLICATION. 


Treacher  must  understand  the  sense  of  the  text 

comprehend  the  whole  subject  together,  and  perceive  the 
parts  of  which  it  consists 

have  a  general  idea  of  theology 

study  the  nature  of  his  text 
Two  general  ways  of  discussing  a  text ;  explication  and  observation 
Rules  to  determine  the  choice 

Difficult  passages  must  be  treated  of  by  way  of  explication 
Difficulties  arise  from  ivords  or  things 
How  to  explain  difficult  words 
Difficult  and  important  subjects  must  be  explained 
Controverted  texts,  how  to  explain 
Different  ways  of  explaining  disputed  texts 
How  to  explain  an  intricate  subject 
How  to  explain  texts  not  difficult  but  important 
Explication  with  and  without  proof  *  . 
Explications  of  texts  which  have  many  parts 
Explication  of  simple    terras 

sometimes  not  to  be  explained 
How  to  explain  and  illustrate  a  proposition 
Explication  of  propositions  which  contain  divers  truths 


242 

242 

242 

242 

243 

244 

244 

244 

244 

245 

245 

245 

245 

248 

250 

252 

253 

266 

267 

267 


SYLLABUS  OF  THE.  PRECEDING  ESSAY. 


353 


Explication  considerable  in  divers  views        . 

which  have  different  degrees  of  accomplishment 
Inconsiderable  propositions         .  .         .         . . 


268 

268 
263 


CHAP.  VI. 


topic 


OF  TEXTS  TO  BE  DISCUSSED  BY  WAV  OF  OBSERVATION. 

Some  texts  must  be  discussed  by  way  of  observation 
as  clear  texts      ..... 

historical  texts        .... 

Some  texts  require  both  explication  and  observation 
How  to  arrange  the  discussion  of  passages  of  this  kind 
Observation   sometimes  includes  explication 
Observations  should  generally  be    theological 
But  in  some  cases  they  may  be  taken  from  other 
Observation  should  neither  be  pedantic 

nor  vulgar 
Topics         ...... 

As    I.  Genus       .         .         . 

II.  Species  .... 

III.  Character  of  a  virtue  or  a  vice 

IV.  Relation        .... 

V.  Implication      .... 

VI.  Persons  speaking  or  acting 

VII.  State  .    '     . 

VIII.  Time  .... 

IX.  Place  .... 

X.  Persons  addressed 

XI.  Particular  stale  of  persons  addressed 

XII.  Principles     .... 

XIII.  Consequences 

XIV.  End  proposed 

XV.  Manner         .... 

XVI.  Comparison  of  some  subjects  with 

XVII.  Difference 

XVIII.  Contrast 

XIX.  Ground        .... 

XX.  Composition 

XXI.  Supposition 

XXII.  Objection 

XXIII.  Character  of  expression     . 

XXIV.  Degrees 

XXV.  Interests     .... 

XXVI.  Distinction 

XXVII.  Comparison  of  one  part  of  a  subject  with  another  part  of 

the  same  subject  ....... 

45 


othe 


subjects 


273 
273 
274 
275 
275 
276 
276 
276 
277 
277 
278 
278 
278 
280 
284 
286 
289 
291 
292 
292 
293 
295 
295 
296 
298 
299 
30O 
302 
303 
304 
307 
309 
310 
312 
317 
318 
320 

321 


<.i  i  bYLLABUS  OF  THE  PRECEDING  ESSAY- 

CHAP.  VII. 

UF    APPLICATION. 
Discussion  by  application     ......  .  323 

CHAP.  VIII. 

OP    PROPOSITION. 
Discussion  of  proposition,  what    .         .         .         .         .         •         •         •        324 

CHAP.   IX. 

OF    THE    EXORDIUM. 

Exordium,  what 328 

Whether  exordiums  be  necessary 328 

The  ends  proposed  in  exordiums            .......  333 

They  are  principally  two           . 335 

Exordiums  must  be  short  &c.        . 336 

May  sometimes  be  figurative 340 

Vices  of  exordiums      ........                  •  341 

Affectation ...  342 

Use  of  apothegms         .........  342 

Citations  from  profane  authors 342 

In  what  cases  they  are  proper 342 

The  best  are  taken  from  theology 343 

How  to  compose  them 343 

They  may  be  taken  from  common-places,  sacred  history,  types,  &c.      .  343 

CHAP.  X. 

OF    THE    CONCLUSION. 


What  conclusions  ought  to  be  in  general        ......  345 

May  sometimes  be  mixed 348 

Must  always  be  diversified  .......  349 

The  best  conclusions  ......... 


GREGORY 


ON  THE  COMPOSITION  AND  DELIVERY  OF 


A  SERMON. 


ON    THE 


COMPOSITION  AND  DELIVERY 


OS  A 


SERMON. 


I  do  not  know  any  species  of  composition,  which  is 
more  deserving  of  critical  attention,  than  that,  which  is 
appropriated  to  the  pulpit ;  and  I  will  add,  that  I  do  not 
know  any  which  appears  to  want  it  more.  That  it  is 
from  its  nature  liable  to  very  great  abuses,  and  at  no 
time  since  the  apostolic  age  has  been  free  from  error, 
must  be  allowed  by  every  person  conversant  in  the  lit- 
erary history  of  the  church ;  but,  of  late  years,  so  de- 
praved a  taste  has  been  introduced  by  the  love  of  nov- 
elty, and  the  admission  of  illiterate  persons  into  holy  or- 
ders, that  the  keenest  inspection  of  criticism  is  become 
necessary  to  reduce  to  order  the  extravagancies  of  pul- 
pit empiricism.  A  few  observations,  therefore,  having 
occurred  to  my  recollection,  and  conceiving  that  this  vol- 
ume might  probably  be  read  by  some  of  the  younger 
clergy,  as  well  as  by  a  few  of  the  religious  part  of  the 
laity,  I  determined  to  embrace  the  opportunity  of  pre* 
renting  them  to  the  public. 


358  ON    THE    COMPOSITION    AND 

The  utility  of  these  remarks,  however,  may  possibly 
not  be  altogether  confined  to  one  species  of  composition. 
What  I  have  to  advance,  with  respect  to  style  in  par- 
ticular, will,  I  flatter  myself,  not  be  unacceptable  to  young 
writers  in  general  :  indeed,  every  attempt  to  refine  the 
taste,  and  to  exercise  the  judgment,  is  generally  found 
of  advantage  beyond  the  sphere  of  its  immediate  inten- 
tion. 

As  I  do  not  pretend  to  exhibit  a  complete  view  of 
the  subject,  I  have  entitled  this  attempt,  "Thoughts  on 
the  Composition  and  Delivery  of  a  Sermon."  But,  as 
desultory  maxims  or  precepts  are  seldom  of  much  use,  J 
have  endeavoured  to  reduce  my  sentiments  to  some  kind 
of  order ;  and  (after  stating  in  general  terms  the  rise 
and  progress  of  this  species  of  oratory  in  the  christian 
church)  the  grand  divisions,  which  I  mean  to  adopt,  will 
be,  the  choice  of  a  subject,  the  arrangement,  and  the  style  ; 
to  which  I  mean  to  add  a  few  cursory  observations  re- 
specting manner  or  delivery* 

*  The  design  of  Christian  oratory  (says  St.  Augustin)  is  either  to  instruct 
men  in  the  truth,  to  refute  their  errors,  or  to  persuade  them  to  the  practice  of 
■virtue,  and  an  abhorrence  of  vice.  The  first  requires  plain  narration  ;  the  sec- 
ond, strength  of  argument  and  ratiocination  -,  and  the  third,  the  art  of  moving  the 
mind  and  affections.  As  the  Christian  orator  speaks  that  only  which  is  holy, 
just,  and  good,  he  endeavours  to  speak  in  such  a  manner,  that  he  may  be  heard 
with  understanding,  with  pleasure,  and  with  effect. — That  he  may  be  heard  with 
understanding,  he  speaks  with  plainness  and  perspicuity,  and  a  regard  to  the  ca- 
pacities and  knowledge  of  his  hearers  ;  that  he  may  be  heard  with  pleasure,  he 
will  pay  such  attention  to  the  common  rules  of  eloquence,  as  to  endeavour  to 
ppeak  with  acuteness,  elegance,  and  strength  ;  and,  that  he  may  be  heard  with 
effect,  he  will  labour  to  persuade  and  to  convince  his  auditors  of  the  truth  and 
importance  of  his  doctrines. 

Aug.  de  Doctrin.  Christo,  I.  4.  c.  4. 

Idem,  1.  4.  c.  15.     Idem,  1.  4.  c.  5, 

Idem,  1.4.  c.  12. 


DELIVERY  OF  A  SERMON.  359 

I. 

OP  THE  ORIGIN  AND  PROGRESS  OF  PULPIT  ORATORY. 

In  the  primitive  church  a  custom  prevailed,  which 
may  be  ultimately  traced  into  the  Jewish  ;*  though  the 
time  of  its  introduction  into  the  latter  is  not  very  easily 
ascertained.  The  bishop  or  presbyter,  who  read  the 
portion  of  Scripture  selected  for  the  day,  concluded  that 
part  of  the  service  with  a  general  explanation  of  what 
had  been  read,  and  with  earnestly  exhorting  the  audi- 
ence to  profit  from  the  instructions,  or  to  imitate  the  ex- 
ample, which  had  then  been  exhibited/!"  These  exhorta- 
tions were  brief  and  unadorned,  and  were  sometimes  ac- 
companied with  other  explications  of  Scripture,  which 
were  successively  delivered  by  those  of  the  society,  who 
declared  themselves  under  the  peculiar  influence  of  the 
Spirit ;  while  their  prophetic  brethren,  who  were  pres- 
ent in  the  assembly,  decided  upon  the  respect  which 
was  due  to  their  authority.^  It  is  probable  that  what 
at  first  consisted  only  of  a  few  short  and  perhaps  uncon- 
nected sentences  would  gradually,  and  by  those  who 
possessed  fluency  of  thought  and  facility  of  expression, 
be  made  to  assume  a  more  regular  form.§  Origen  was 
the  first  who  introduced  long  explanatory  discourses  into 
Christian  assemblies  ;  and  preaching  in  his  time  began  to 
be  formed  upon  the  nice  rules  of  Grecian  eloquence. 

The  great  superiority  of  these  studied  and  regular 

*  See  Luke  iv.  16,  17.  xx.  1.  xxi.  37.    John  viii.  20.  Acts  xiii.  13. 

t  Justin.  Apol.  2,  p.  98. 

X  Mosheim,  Cent.  1,  Part  2,  Chap.  4. 

i  Mosh.  Cent.  3,  Part  2.  Chap,  4. 


**60  ON  THE  COMPOSITION   AND 

compositions  over  extempore  effusions  soon  excluded  the 
latter  almost  entirely  from  the  service  of  the  church, 
though  at  some  periods  we  find  them  occasionally  re- 
sorted to.  Origen,*  the  great  father  of  pulpit-oratory, 
at  above  sixty  years  of  age,  and  when  by  continued  use 
and  exercise  he  had  acquired  great  facility  both  in  com- 
position and  delivery,  began  to  indulge  himself  in  the 
practice  of  extempore  oratory.  The  custom,  however, 
was  not  confined  to  him.  Cyril  and  several  of  his 
contemporaries  addressed  their  respective  audiences  in 
unprepared  discourses,  which  the  diligence  of  the  pub- 
lic notaries  of  the  church  has  preserved  from  oblivion ; 
and  many  of  the  sermons  of  Chrysostom,  together  with 
his  celebrated  discourse  upon  his  return  from  banish- 
ment, are  proofs  not  only  of  the  existence  of  the  cus- 
tom, but  that  extempore  compositions  are  not  necessari- 
ly deficient  either  in  elegance  or  method.  It  is  proba- 
ble, however,  that,  at  a  time  when  nice  and  determined 
rules  had  been  formed  for  pulpit-oratory,  few  would  at- 
tempt extempore  addresses,  except  upon  sudden  and 
particular  emergencies,  and  then  they  would  be  at- 
tempted by  such  only  as  previous  habits  of  study  and 
recitation  had  peculiarly  qualified  for  the  practice.  Of 
those  which  have  reached  posterity,  we  know  that  many, 
and  probable  the  greater  part,  received  the  after  cor- 
rections of  their  respective  authors.'}" 

However  diminutive  and  simple  in  its  origin,  preach- 
ing very  soon  came  to  be  considered  as  a  principal  part 

*  Euseb.  lib.  6.  c.  36. 
t  At  the  Reformation  in  England,  many  complaints  were  made  of  those,  who 
were  licensed  to  preach  ;  and  tiiat  they  might  be  able  to  justify  themselves,  they 
began  generally  to  write  and  read  their  sermons  ;  the  manifest  superiority  of  this 
mode  over  extempore  preaching  has  continued  it  in  the  church  of  England  ever 
since.     See  Burnett's  Hist.  Reform.  Vol.  I.  p.  317. 


DELIVERY  OP  A  SERMON.  361 

of  public  worship.  Sometimes  two  or  three  sermons* 
were  preached  in  the  same  assembly  by  the  presbyters 
and  bishops  in  succession ;  and,  when  two  or  more  bish- 
ops happened  to  be  present,  it  was  usual  for  them  to 
preach  after  each  other,  reserving  the  last  place  for  the 
most  eminent  person.  The  sermons  upon  these  occa- 
sions were  necessarily  short,  as  the  time  limited  for  pub- 
lic worship  was  only  two  hours.  It  was  probably  upon 
some  of  these  occasions  that  the  short  sermons  of  St. 
Augustin  were  composed,  many  of  which  may  be  pro- 
nounced distinctly,  and  delivered  in  eight  minutes,  and 
a  few  in  almost  half  that  time. 

The  general  regard,  which  was  paid  to  preaching,  as 
a  necessary  part  of  public  worship,  is  evident  from  its 
having  formed  a  part  of  the  discipline  of  every  Chris- 
tian church,  except  that  of  Rome,  in  which,  as  Sozo- 
men  informs  us,t  at  the  time  he  wrote  no  such  custom 
existed.  Sermons  were  however  again  introduced  into 
that  church  by  Leo,  but  again  discontinued,  till,  after 
an  interval  of  more  than  five  hundred  years,  Pius  V. 
once  more  made  them  a  necessary  part  of  public  wor- 
ship. 

As  the  institution  of  preaching  commenced  in  the 
explication  of  Scripture,  it  still  retained,  through  the 
many  revolutions  of  the  public  taste,  some  respect  to  its 
origin  ;  and,  with  a  few  exceptions,  a  portion  of  the  sa- 
cred writings  always  constituted  the  basis  of  the  dis- 
course ;J  though  latterly  it  was  reduced  almost  to  the 
form  of  a  motto,  which  had  frequently   but  little   con- 

*  Bingham's  Eccl.  Antiq.  book  14.  c.  4. 

t  Sozom.  lib.  7.  c.  19. 
£  Some  of  the  homilies  ofChrysostom  were  preached  without  a  text.  Chrts. 
Horn.  Post.  Red.  3,  4,  5,  6.  &c.     Melancthon  heard  a  priest  at  Paris,  who  took 
his  text  from  Aristotle's  Ethics. 

46 


362  u.\  rut:  composition  am; 

nexion  with  the  principal  subject.  From  this  state  oi' 
facts  we  may  easily  perceive  the  source  of  those  two 
modes  of  exhortation,  which  now  prevail  in  the  church  ; 
I  mean  the  simply  explanatory,  and  the  didactic  or  es- 
say style.  Both  have  their  particular  uses,  and  perhaps 
neither  ought  to  be  uniformly  preferred. 

II. 

OF  THE  CHOICE  OF  A  SUBJECT. 

However  custom  may  have  indulged  the  Christian 
orator  with  respect  to  the  modes  in  which  he  is  to  con- 
vey instruction,  still,  in  the  choice  of  a  subject,  young 
preachers  will  do  well  to  advert  in  general  to  the  origin 
of  the  institution  ;  to  consider  that  its  immediate  design 
is  the  exposition  of  Scripture.  And,  though  I  see  no 
reason  for  excluding  utterly  from  the  pulpit  those  dis- 
courses, which  treat  of  the  virtues  and  vices  in  an  ab- 
stract and  philosophical  manner ;  yet  I  confess,  that 
sermon,  which  follows  the  order  of  the  text,  appears 
more  immediately  consistent  with  the  design,  and  more 
correspondent  to  the  nature  of  the  composition. 

For  the  same  reason,  I  am  induced  to  prefer  those 
discourses,  which  tend  to  remove  the  difficulties,  and  elu- 
cidate the  obscurities  of  the  Scriptures.  I  do  not  wish 
to  be  understood,  as  recommending  any  tedious  philolog- 
ical disquisitions,  any  laborious  collations,  or  those  exei- 
cises,  which  are  obviously  only  calculated  for  the  closet. 
It  is  difficult  to  command  the  attention  of  a  common 
congregation,  be  the  matter  ever  so  plain  and  practical. 
It  would  therefore  be  scarcely  less  absurd  to  introduce 
mathematical  calculations  than  such  disquisitions  as  these. 

I  am  still  more  offended  with  those    preachers,  who 


DELIVERY  OP  A  SERMON.  363 

regularly  pay  their  audience  the  unwelcome  compliment 
of  supposing  their  faith  in  continual  danger  of  invasion  ; 
and  conceive  it  absolutely  necessary  to  be  constantly  in- 
sisting on  the  proofs  of  revelation.  The  persons,  to 
whom  alone  such  reasoning  can  be  of  use,  take  care  very 
seldom  to  throw  themselves  in  its  way  ;  and,  as  Swift 
remarks,  can  any  thing  be  more  absurd,  "  than,  for  the 
sake  of  three  or  four  fools,  who  are  past  grace,  to  per- 
plex the  minds  of  well  disposed  people  with  doubts, 
which  probably  would  never  have  otherwise  come  into 
their  minds  ?" 

The  church  of  God  was  never  intended  as  a  school 
of  speculation,  or  a  place  to  indulge  the  licentiousness 
of  fancy  in  doubtful  disputation.  It  is  a  wretched  abuse 
of  time  to  bewilder  our  hearers  in  the  nice  distinctions 
of  the  schoolmen,  in  the  explanation  of  mysteries,  which 
perhaps  are  not  to  be  explained,  or  which  at  least  re- 
quire much  previous  study,  and  call  for  all  the  advan- 
tages of  solitude,  and  of  leisure,  to  enable  the  mind  to 
comprehend  or  to  follow  the  tenour  of  the  argument. 

But,  the  most  absurd  and  useless  of  all  discourses  are 
those,  which  treat  of  questions  absolutely  removed  be- 
yond the  sphere  of  our  knowledge.  Such  are  many 
sermons  concerning  the  manner  of  the  divine  existence  • 
the  state  of  the  soul  after  death ;  the  nature  of  the  hy- 
postatic union  ;  the  existence,  the  number  of  the  angels, 
and  the  means  of  their  communication ;  what  would 
have  been  the  state  of  Adam  if  the  fall  had  never  taken 
place  ;  and  abundance  of  other  topics,  which  can  only 
serve  to  gratify  an  idle  and  visionary  humour  of  specu- 
lation, and  can  answer  no  practical  end  whatever. 

In  this  place  it  may  not  be  improper  to  remark,  that 
all  fantastical  applications  of  Scripture  are   carefully  to. 


364  ON  THE  COMPOSITION  AND 

be  avoided.  It  is  dangerous  on  any  occasion  to  depart 
from  the  plain  track  of  common  sense  ;  and  there  is  no 
attempt  at  ingenuity  so  easy  as  that,  which  borders  up- 
on nonsense.  Most  of  the  French  sermons  arc  of  this 
kind.*  There  is  one  of  Massillon  upon  the  story  of  the 
woman  of  Samaria,  which  will  afford  a  tolerable  speci- 
men. "  I  find  here,"  says  the  preacher,  "  three  reasons 
for  resisting  the  grace  of  Christianity:  1st,  her  station 
or  condition  ;  How  is  it  that  thou  being  a  Jew,  askest 
drink  of  me,  who  am  a  woman  of.  Samaria  ?  2d,  the  diffi- 
culty; the  well  is  deep,  &c.  3d,  the  variety  of  opinions; 
our  fathers  worshipped  on  this  mountain,  &c."  The  heads 
of  the  discourse  are  extremely  well  chosen;  but  it  is 
obvious,  that  the  application  of  the  text  to  them  is  mere 
trifling  ;  a  sport  of  the  fancy  in  opposition  to  every  prin- 
ciple of  reason,  and  contrary  to  that  seriousness  and  re- 
spect, with  which  the  word  of  God  ought  ever  to  be 
treated. 

Lastly.  Unity  and  simplicity  are  in  every  case  essen- 
tial to  perfection.  A  sermon  must  have  one  determinate 
end  and  object ;  must  be  confined  to  the  explaining  of 
a  single  doctrine,  or  the  enforcing  of  some  one  virtue. 
An  accumulation  of  thought  always  oppresses  the  hu- 
man mind ;  and,  where  there  are  too  many  arguments  or 

*  Those  critics,  whose  complaisance  or  whose  indolence  has  induced  them  to 
take  their  opinion  of  Gallic  eloquence  from  the  critics  of  that  nation,  have  rash- 
ly assigned  the  preference  to  the  oratory  of  the  French  pulpit.  I  have  gone 
through  the  drudgery  of  perusing  all  the  most  celebrated  of  their  preachers ; 
and  1  will  not  hesitate  to  declare,  that,  except  a  sermon  or  two  of  Massillon,  there 
are  scarcely  any  which  deserve,  I  will  not  say  to  be  compared  with  the  English 
preachers,  but  to  be  read  at  all.  They  are  in  general  written,  indeed,  in  a  style 
of  animated  rhetoric,  but  altogether  in  a  bad  taste.  They  abound  in  points, 
antitheses,  and  conceits.  But,  their  great  defect  is  a  poverty  of  matter-  It  is 
difficult,  through  the  mass  of  words,  to  find  any  ideas  at  all ;  and  when  you  have 
found  them,  as  Gratiano  says,  "  they  are  not  worth  the  search." 


DELIVERY    OF  A  SERMON.  365 

precepts,  there  is  a  great  chance  that  none  of  them  will 
be  remembered.*  Those  preachers,  who  attempt  to 
crowd  the  whole  duty  of  a  man,  moral  and  religious,  in- 
to a  single  sermon,  can  only  be  compared  to  their  breth- 
ren of  the  laity,  who  pretend  to  cure  all  diseases  by  a 
single  nostrum.  By  thus  attempting  to  give  you  every 
thing,  they  in  fact  give  you  nothing ;  and  we  find  that, 
however  they  vary  their  texts,  the  sermon  is  always 
the  same ;  the  same  trite  chain  of  general  sentiments, 
without  any  specific  or  useful  instruction  whatever. 

By  recommending  an  attention  to  the  origin  of  the 
institution,  I  may  seem  to  have  insinuated,  that  a  long 
text  is  generally  preferable  to  a  short  one.  I  have 
however  found  it  otherwise  by  experience,  and  have  sel- 
dom known  the  former  either  useful  or  agreeable.  A 
long  text  frequently  involves  such  a  number  of  proposi- 
tions as  must  effectually  destroy  the  unity  of  a  discourse  ; 
besides,  that  a  text,  when  well-chosen,  and  not  too  long, 
will  commonly  be  remembered,  and  of  itself  will  make 
a  distinct  and  useful  impression  on  the  hearers. 

The  contrary  error  is,  however,  still  more  reprehen- 
sible. It  is  one  of  the  mean  artifices  of  barren  genius, 
to  surprise  the  audience  with  a  text  consisting  of  one  or 
two  words.  I  have  heard  of  a  person  of  this  descrip- 
tion, who  preached  from  the  words  "  Jehovah  Jireh," 
and  another,  from  the  monosyllable  "  But."f  These 
are  contemptible  devices,  more  adapted  to  the  moving 

*  "  Propose  one  point  in  one  discourse,  and  stick  to  it ;  a  hearer  never  car- 
ries away  more  than  one  impression."  Paley^S  Ordination  Sermon. 

t  He  perhaps  might  justify  himself  upon  the  same  principle  with  Dr.  Ea- 
chard's  divine,  who  made  and  one  of  the  heads  of  his  discourse,  adding  ;  "  this 
word  is  but  a  particle,  and  a  small  one ;  but  small  things  are  not  to  be  despis- 
ed .;  Matt,  yviii.  10  ;  Take  heed  that  ye  despise  not  one  of  these  little  ones." 

Contempt  of  the  Clergy,  p.  C2. 


366  ON  THE  COMPOSITION  AND 

theatre  of  the  mountebank  than  to  the  pulpit,  and  can 
only  serve  to  captivate  the  meanest  and  most  ignorant 
of  the  vulgar.* 

III. 

OF  ARRANGEMENT. 

With  respect  to  arrangement,  it  will  also  be  necessa- 
ry to  have  some  regard  to  what  has  been  remarked  con- 
cerning the  origin  of  preaching.  It  is  evident  that,  when 
a  sermon  is  explanatory  or  illustrative  of  Scripture,  it 
ought  to  follow  the  order  and  spirit  of  the  text.  When 
it  is  not  so,  it  must  follow  that  order,  which  is  dictated 
by  sound  logic,  and  the  laws  of  composition.  There  are 
some  texts,  which  contain  several  members,  or  inferior 
propositions ;  such  is  that  of  Micah  vi.  3 ;  "  What  is  re- 
quired of  thee,  O  man,  but  to  do  justly,  and  to  love 
mercy,  and  to  walk  humbly  with  thy  God  ?"  Such  is 
that  of  St.  Paul,  1  Cor.  xiii;  "  Charity  suffereth  long, 
and  is  kind;  charity  envieth  not  ;  charity  vauntcth  not 
itself,"  &c.  and  these  naturally  divide  themselves.  Though 
I  think  young  preachers  ought  to  be  cautioned  rather  to 
follow  the  order  of  the  sense  than  of  the  words.  Again, 
there  are  some  texts,  which  as  it  were  carry  the  preach- 
er along  with  the  course  of  the  narrative  ;  of  this  we 
have  an  example  in  Massillon's  sermon  on  the  parable 
of  the  rich  man  and  Lazarus.  Some  texts,  according  to 
the  nature  of  the  subject,  will  only  admit  of  two  divis- 


*  "  Never  choose  such  texts  as  have  not  a  complete  sense  ;  for,  only  imper- 
tinent and  foolish  people  will  attempt  to  preach  from  one  or  two  words,  which 
signify  nothing.11     Claude,  c.  i. 

"  Give  me  a  serious  preacher,  (says  Fenelon,)  who  speaks  for  my  sake,  and 
not  for  his  own." 


DELIVERY  OP    A  SERMON.  367 

ions,  even  when  they  seem  to  contain  more  parts  or 
members ;  for  instance,  Bishop  Taylor's  famous  sermon 
on  Matt.  xvi.  26 ;  "  What  shall  a  man  profit,  if  he  gain 
the  whole  world,  and  lose  his  own  soul;  or,  what  shall 
a  man  give  in  exchange  for  his  soul  ?"  Here  the  preach- 
er divides  his  sermon  into  two  parts  ;  and  first  inquires 
into  the  value  of  the  world,  and  how  far  a  man  may  be 
profited  by  the  possession  of  it ;  and,  secondly,  he  in- 
quires into  the  nature  and  value  of  a  soul,  and  the  loss 
to  be  sustained  in  parting  with  it.* 

There  are,  however,  texts,  which  contain  only  one 
simple  proposition.  In  this  case,  the  sermon  assumes 
the  form  of  an  essay  :  and  the  judgment  of  the  author 
must  direct  him  to  that  arrangement,  which  appears 
most  commodious.  For  instance,  if  the  purpose  of  the 
discourse  be  to  recommend  the  practice  of  some  moral 
virtue,  the  preacher  may  first  state  its  general  utility  to 
mankind  ;  afterwards  its  necessity,  according  to  the  law 
of  God  ;  and,  lastly,  he  may  enforce  it  in  a  particular  ad- 
dress to  his  hearers,  founded  on  the  preceding  argu- 
ments. 

The  sermons  of  the  last  century  in  general  consisted 
of  too  many  divisions.      The  hearers  were  bewildered 

*  Sermons  will  perhaps  admit  of  another  classification.  1.  When  the  dis- 
course is  altogether  an  explanation  or  elucidation  of  the  text.  2.  When  a  prac- 
tical application  is  to  be  drawn  from  the  text.  And,  3.  When  both  these  objects 
are  united  ;  and  I  apprehend  it  will  be  found  the  most  acceptable  mode  of  preach- 
ing on  doctrinal  texts,  or  those,  which  require  explanation,  to  endeavour  towards 
the  close  of  the  discourse,  to  draw  some  practical  inference  from  it. 

Vitringa's  rules,  for  preaching  on  doctrinal  texts,  are — "  1.  State  the  doc- 
trine clearly.  2.  Prove  and  illustrate  it  by  parallel  texts  ;  and,  if  possible,  by 
reasoning.  3.  Vindicate  it,  if  you  think  any  of  your  auditors  deny  it.  4.  Bring 
it  home  to  the  heart."  Robinson's  Claude,  Vol.  I.  p.  402. 

"The  Sermons  of  the  third  century  (says  Mr.  Robinson)  are  divisible  into 
three  general  parts.  1.  A  short  introduction.  2.  An  exposition  of  the  text. 
And.  last,  a  moral  exhortation  arising  out  of  the  discussion.1'     Ibid. 


368  ON  THE  COMPOSITION  AND 

in  pursuing  the  arrangement  of  the  preacher,  and  lost 
the  sentiments  while  they  were  attending  to  the  order 
of  the  discourse.  There  are  indeed  some  sermons,  which 
only  deserve  the  name  of  heads  of  an  oration.  The 
moderns  have  fallen  into  an  opposite  extreme,  namely, 
a  total  neglect  of  order  and  method.  Common  sense 
points  out  a  middle  course  :  it  is  obvious,  that  a  few  nat- 
ural and  easy  divisions  assist  the  memory;  while  it  is 
commonly  perplexed  and  confused  by  too  many. 

Thus  far  as  to  the  arrangement  of  sermons  in  partic- 
ular ;  but  there  is  an  arrangement,  or  order,  of  a  gener- 
al nature,  which  must  be  attended  to  in  every  composi- 
tion ;  and  is  absolutely  necessary  to  be  observed  in  those 
discourses,  which  are  founded  upon  such  texts  as  con- 
tain a  simple  proposition,  and  therefore  treat  of  the  vir- 
tues or  vices,  or  of  the  particular  doctrines  of  religion 
in  an  abstract  manner,  and  without  any  regard  to  the 
literal  order  of  the  text.  Perhaps  the  simplest  division 
is  that  of  Aristotle,*  into,  the  exordium,  which  introduc- 
es the  speaker  and  the  subject ;  the  proposition,  which 
explains  the  design  of  the  oration;  the  proof,  or  argu- 
ment, which  supports  it;  and  the  conclusion,  which  ap- 
plies it  directly  to  the  audience. 

I.  With  respect  to  the  exordium,  or  introduction,  the 
first  rule  is,  that  it  be  very  clear.  For,  as  the  intent  of 
it  is  to  prepare  the  minds  of  the  hearers,  if  any  thing 
abstruse  or  paradoxical  occur,  there  will  be  some  dan- 
ger of  alienating  their  minds  in  such  a  manner,  that  they 
will  probably  not  be  able  to  recover  their  attention  dur- 
ing the  whole  discourse.  For  this  reason,  long  senten- 
ces ought  to  be  avoided,  as  they  are  apt  to  perplex  the 
understanding,  as  well  as  to  fatigue  the  ear,  and  run  the 

*  Rhet.  I.  iii.  c.  13. 


DELIVERY  OP  A  SERMON.  369 

speaker  out  of  breath  before    he   is   properly   entered 
upon  his  subject. 

In  the  second  place,  an  exordium  should  always  be 
cool,  temperate,  and  modest.  The  exordium  of  Sterne 
to  his  sermon  on  the  house  of  mourning, — u  That  I  de- 
ny,"— is  a  paltry  artifice,  unworthy  the  imitation  of  any 
man  of  taste  or  genius.  Indeed  I  know  no  author  so 
likely  as  Sterne  to  corrupt  the  style  and  taste  of  his 
readers ;  all  his  writings  are  full  of  trick  and  affectation, 
(the  very  opposite  of  those  chaste  models  of  eloquence 
which  antiquity  has  transmitted  to  us,)  and  are  at  best 
only  calculated  to  excite  the  momentary  admiration  of 
the  unthinking  part  of  mankind. 

Thirdly.  It  is  remarked  by  Cicero,  that  a  common- 
place exordium,  such  as  the  following,  "  Happiness  is  the 
great  end  and  aim  of  all  human  pursuits,"  is  generally  a 
token  of  a  barren  genius,  and  has  therefore  a  very  ill 
effect.  As  the  whole  oration  is  necessarily  confined  with- 
in very  narrow  limits,  that  exordium,  which  leads  most 
directly  to  the  subject,  is  certainly  to  be  preferred. 

Fourthly.  An  exordium  should  be  agreeable  and  ea- 
sy. The  pleasing  is  absolutely  necessary  to  conciliate 
the  good  opinion  of  every  audience. 

Fifthly.  I  would  recommend  brevity  as  a  particular 
excellence  on  the  present  occasion.  It  was  the  usual 
custom  of  the  old  divines  to  introduce  their  discourses 
by  a  long  historical  or  explanatory  exordium,  setting  forth 
the  state  and  circumstances  of  the  person  to  whom  the 
text  related,  &c.  &c,  which  was  nothing  more  than  re- 
tailing the  history  of  the  Bible,  in  language  always  infe- 
rior, and  frequently  very  indifferent  and  homely  ;  as  our 

47 


J  70  ON  THE  COMPOSITION  AND 


auditors,  however,  are  not  quite  so  patient,  these  tedious 
introductions  are  necessarily  and  properly  laid  aside.* 

I  would  wish  one  point  to  be  particularly  adverted 
to  in  this  place ;  and  that  is,  that  the  eloquence  of  the 
pulpit  is  essentially  di  tie  rent  from  that  of  political  assem- 
blies. In  the  latter  it  may  be  proper,  and  is  probably 
sometimes  absolutely  necessary,  to  preface  a  motion  or 
argument  by  some  account  of  the  speaker  and  his  mo- 
tives. In  the  pulpit,  there  can  be  nothing  so  disgusting, 
so  impertinent,  and  so  vulgar,  as  egotism.  The  preach- 
er should  never  appear  himself;  he  is  only  the  represen- 
tative of  another ;  he  comes  to  explain  the  word  of  God, 
and  not  to  sacrifice  to  his  own  vanity.  The  long  intro- 
ductions of  Cicero  or  Demosthenes  are,  therefore,  not  to 
be  imitated  by  pulpit  orators. 

II.  The  necessity  of  acquainting  the  audience  with 
the  design  of  the  speaker  is  so  obvious,  that  little  need 
be  urged  on  the  subject  of  the  propositive  part  of  a  dis- 
course. If  any  definitions  of  terms  be  required,  (as  may 
be  the  case,  when  the  text  is  liable  to  be  misunderstood, 
or  when  some  material  doctrine  depends  upon  the  inter- 
pretation of  that  passage  of  Scripture,)  it  will  be  prop- 
er to  introduce  them  in  this  part ;  since,  if  deferred  to 
the  middle  or  the  conclusion,  they  may  chance  to  prove 
soporiferous.  In  truth,  I  do  not  know  any  thing  more 
disgusting  than  insisting  too  much  on  the   definition  of 

*  Brevity,  in  every  part  of  a  composition  designed  for  the  pulpit,  appears  to 
have  been  at  all  times  a  considerable  desideratum  with  great  numbers  of  the  peo- 
ple. Frequent  exhortations,  to  hear  patiently  the  word  of  God,  occur  in  the 
writings  of  the  fathers,  and  various  stratagems  were  used  to  detain  their  auditors 
till  the  close  of  the  service,  even  so  far  as  to  lock  the  doors  of  the  church  and 
confine  them.  These  ingenious  devices  were  inforced  by  ecclesiastical  laws  ; 
and  the  4th  council  of  Carthage  enacted,  that  those,  who  showed  a  contempt  for 
'he  discourses  of  their  teachers  should  be  excommunicated  from  the  church. 

Cyprian  Fit.  Cwsar,  c.  12.  Cone.  Carth.  4.  Can.  24. 


DELIVERY  OF  A  SERMON.  371 

single  terms.  M.  Claude,  who  appears  in  general  to 
have  had  very  just  notions  of  preaching,  errs  greatly 
against  simplicity  in  this  respect.  In  one  of  the  outlines 
of  sermons,  which  he  exhibits  as  models,  from  a  single 
expression  in  the  text,  "  Whoever  will  come  after  me, 
let  him  deny  himself,  and  take  up  his  cross,"  he  takes 
occasion  to  introduce  a  long  dissertation  on  sanctification, 
another  on  affliction ;  and  the  plan  of  the  discourse,  ac- 
cording to  his  arrangement,  contains  the  substance  of  at 
least  four  moderate  sermons. 

III.  The  proofs,  or  argumentative  part,  must  entire- 
ly depend  upon  the  nature  of  the  subject.  There  is  an 
excellent  collection  of  topics  upon  moral  subjects  in  Ar- 
istotle's Rhetoric ;  but  Bishop  Wilkins'  Ecclesiastes,  or 
Gift  of  Preaching,  is  one  of  the  most  ingenious  books 
that  I  have  seen  for  the  assistance  of  young  preachers. 
I  cannot  pass  this  opportunity  without  again  recom- 
mending, in  the  strongest  terms,  an  attention  to  unity. 
Without  this,  a  composition  (if  indeed  it  deserve  the 
name)  can  never  be  useful ;  and  least  of  all  a  composi- 
tion which  is  to  be  heard,  and  not  studied.  A  good  sermon 
must  have  a  single  object,  the  more  simple  the  better ; 
and  every  part  of  the  discourse  must  tend  to  impress 
this  object  forcibly  on  the  mind.  It  is  almost  unneces- 
sary to  add,  that  a  judicious  preacher  will  form  a  sort  of 
climax  in  his  reasoning,  and  reserve  his  most  forcible  ar- 
guments for  the  last.  The  argument  ought  also  to  be 
full  and  pointed.  I  have  heard  sermons,  in  which,  after 
the  principal  matter  was  closed,  a  tail,  or  codicil,  contain- 
ing something  not  very  essential  to  the  subject,  succeed- 
ed, which,  like  Pope's  Alexandrine, 

"  dragg'd  its  slow  length  along." 

There  is  a  very  good  receipt  for  sermon-making  in 


.')72  ON  THE  COMPOSITION  A¥D 

M.  Claude's  Essay  on  that  subject.  I  would  oven  ad- 
vise the  unpractised  student  to  adopt  occasionally  some 
of  his  topics,  and  form  them  into  sermons,  in  the  order 
which  he  has  prescribed  ;  this  exercise  will  tend  to  give 
him  just  notions  of  method,  and  a  facility  in  arranging 
his  ideas  :  and  will  not  only  be  more  improving,  but  more 
creditable  than  the  usual  practice  of  transcribing  printed 
sermons. 

Another  practice,  which  I  would  recommend  to  young 
divines,  is,  before  they  sit  down  to  compose  a  sermon,  to 
read  some  of  the  best  authors,  who  have  treated  of  the 
same  subject  ;  to  close  the  books,  and  endeavour  to 
throw  the  matter  into  that  order,  which  appeared  most 
perspicuous  and  pleasing.  Reading  different  authors 
upon  the  subject  will  give  a  variety  to  their  ideas ;  and, 
by  writing  without  the  books  before  them,  the  expres^ 
feion  will  at  least  be  their  own. 

If,  however,  the  young  preacher  be  altogether  diffi- 
dent of  his  own  powers  ;  not  willing  to  hazard  original 
composition,  and  yet  desirous  of  improvement ;  let  him 
take  the  substance  of  his  discourse  from  some  approved 
commentary  on  the  Scriptures,  and  occasionally  enliven 
the  explication  by  some  remarks  of  his  own.  Let  him 
draw  a  few  practical  inferences  at  the  conclusion  ;  and 
this  will  not  only  improve  him  in  the  knowledge  of  the 
Scriptures,  but  will  gradually  exercise  his  judgment,  and 
form  his  taste  for  composition. 

I  must  add,  that  most  of  the  proofs,  which  Christian 
preachers  introduce,  ought  to  be  scriptural  proofs. — If 
they  preach  morality,  it  must  be  the  morality  of  the 
Gospel.  Unless  a  sincere  and  fervent  strain  of  piety 
pervade  the  whole  composition,  it  will  not,  nor  indeed 
Blight  it  to  meet  with  general  regard.     The  sermons  of 


DELIVERY  OP  A  SERMON,  373 

Archbishop  Seeker  are  deserving  of  high  commendation 
in  this  respect ;  but  the  most  perfect  models  are  to  be 
found  in  a  volume  lately  published  by  an  amiable  and 
accomplished  prelate  of  our  church.* 

IV.  The  conclusion  of  a  sermon  should  not  (indeed, 
considering  the  present  length  of  discourses,  must  not) 
be  prolix.  It  ought  in  general  to  be  practical ;  and  it 
is  obvious,  that  it  requires  a  more  animated  style  than 
any  other  part  of  the  composition.  I  do  not  know  a 
more  useful  form  for  a  concluding  address,  than  that 
which  consists  of  a  recapitulation  of  the  principal  matter 
of  the  sermon ;  indeed,  if  the  subject  be  not  very  plain 
and  obvious,  such  a  conclusion  is  absolutely  necessary. 
It  serves  not  only  to  recal  all  the  useful  and  striking- 
passages  to  the  minds  of  the  audience,  but  gives  them 
a  clearer  view  of  the  whole  than  they  would  otherwise 
have,  and  impresses  it  on  the  memory,  t  Variety  is  how- 
ever necessary;  and,  I  confess,  I  do  not  know  so  great  a 
blemish  in  Dr.  Ogden's  excellent  sermons,  as  a  want  of 
variety  in  their  conclusions.  If  the  peroration  do  not 
consist  of  a  recapitulation,  it  ought  at  least  to  proceed 
naturally  and  regularly  from  the  subject. 

On  the  whole,  it  is  practice  only,  which  can  impart 
facility  and  method  in  the  arrangement  of  our  ideas. 
Rules  can  only  serve  to  restrain  the  irregularities  of  the 
imagination.  It  would  be  impossible,  in  such  a  disserta- 
tion as  the  present,  or  indeed  in  any  work  of  criticism, 

*  The  practice  here  recommended  lias  been  the  torpedo  of  the  English  pul- 
pit.    Editor. 

t  It  would  not  be  easy  for  the  popular  preachers  of  the  day  to  adopt  this 
form,  as  their  compositions  are  mere  farragos,  collected  from  all  quarters  of  the 
globe,  with  no  unity  of  subject,  no  regard  to  text,  no  express  object  whatever  in 
view.  I  speak  not  of  extempore  preachers,  since  method  is  hardly  to  be  expect- 
ed from  them.  I  speak  of  those  who  pretend  to  write,  and  would  be  thought, 
very  profound  theologians. 


374  ON  THE  COMPOSITION  AND 

to  furnish  thoughts  or  sentiments.  Since  Mr.  Addison 
recommended  the  practice,  it  is  become  \crj  common 
among  the  clergy  to  preach  from  the  sermons  of  ap- 
proved authors,  either  by  abridging  them,  or  sometimes 
by  transcribing  them  entire.  The  practice  is,  in  my 
opinion,  more  for  the  benefit  of  the  audience,  than  of 
the  clergy  themselves,  though  the  former  are  the  only 
persons  likely  to  complain.*  What  person  of  common 
sense,  indeed,  would  not  rather  hear  a  sermon  of  Sher- 
lock, of  Seeker,  of  Porteus,  or  of  Blair,  than  the  trite 
and  unconnected  jargon,  with  which  we  are  generally 
assailed  by  the  most  popular  preachers  in  the  metrop- 
olis ?  If  these  men  (whose  voices  are  generally  good,  and 
whose  manner,  if  not  quite  so  affected,  might  be  rather 
conciliating)  would,  in  the  room  of  their  own  bombast, 
favour  their  auditors  with  a  good  printed  sermon,  they 
would  find  that  they  might,  in  general,  pass  undetected, 
and  their  exhibitions  would  not  be  so  uniformly  disgust- 
ing as  they  are  to  persons  of  taste  and  erudition. 

The  most  formidable  objection  against  the  use  of 
printed  sermons,  is,  that  it  removes  the  younger  clergy 
out  of  the  way  of  improvement,  and  probably  produces 
a  habit  of  indolence.  When,  however,  they  do  not  com- 
pose their  own  discourses,  I  would  advise  them  to  apply 
to  approved  authors,  rather  than  to  obscure  or  indiffer- 
ent writers,  as  is  frequently  done  to  avoid  discovery.  It 
is  much  better  to  be  sometimes  detected,  than  to  tire  an 
audience  by  continually  preaching  indiiferent  matter; 
and  the  observation  is  but  too  true,  that,  where  there  is 


*  Thi<=  practice  is  so  far  from  novel,  that  it  is  of  considerable  antiquity  in 
the  church.  Augustin  rather  commended  than  blamed  those  preachers,  who, 
when  conscious  of  their  own  inability  to  compose  well,  availed  themselves  of  the 
performances  of  others,     Aug.  Doctrin.  Christ.  I.  4.  r.  29. 


DELIVERY  OF  A  SERMON.  375 

not  genius  to  compose,  there   is  seldom  judgment  to  se- 
lect. 

IV. 

OF    STYLE. 

The  third  object,  which  I  proposed  to  treat  of  in  this 
dissertation,  is  style.  I  must  hoAvever  premise,  that  in 
the  compositions  for  the  pulpit,  as  well  as  in  every  oth- 
er, unless  there  be  a  ground  work  of  good  sense  and  ar- 
gument, unless  there  be  solidity  of  reasoning  and  energy 
of  sentiment,  all  the  graces  of  style  will  be  accumulated 
in  vain. 

The  essentials  of  a  good  style,  at  least  as  far  as  re- 
gards the  present  subject,  may  be  reduced  to  three  : 
'perspicuity,  purity,  and  a  moderate  portion  of  ornament. 
I.  Perspicuity  is  the  first  excellence  of  style  ;  indeed 
I  do  not  know  so  decisive  a  proof  of  genius.  A  smooth 
and  polished  diction,  or  pompous  figures,  are  frequently 
the  achievements  of  dullness  ;  but  it  is  the  characteristic 
of  genius  alone  to  flash  conviction  and  instruction  on  the 
minds  of  the  audience.*  Perspicuity  will  depend,  in  the 
first  place,  on  the  choice  of  words  ;  and,  secondly,  on  the 
arrangement  of  them. 

As  far  as  regards  the  choice  of  words,  obscurity  results, 
in  the  first  place, 

From  obsolete  or  affected  language,  which  is  not  gen- 
erally understood.  No  person  of  taste  would  wish  at 
present  to  imitate  the  language  of  our  liturgy  in  the  use 
of  the  word  prevent, — "  Prevent  Us,  O  Lord,  in  all  our 
doings  ;"    nor  in  that  of  the  word  after, — "  O  Lord,  re- 

*  "  By  perspicuity,  (says  Quintilian,)  care  is  taken,  not  that  the  hearer  may 
understand,  if  he  will ;  but,  that  he  must  understand,  whether  he  will  or  not.1" 


376  o.\  THE  COMPOSITION  AND 

ward  us  not  alter  our  iniquities."  Many  abuses  of  Avoids 
have  been  introduced  from  the  French  idiom  :  Lord  Bo- 
lingbroke,  for  instance,  says,  "  by  the  persons  I  intend 
here,"  instead  of  I  mean. — Analogous  to  this  is  the  use 
of  Latinisms,  as  integrity  to  denote  entireness,  conscience 
for  consciousness  :  "  The  conscience  of  approving  one's  self 
a  benefactor  to  mankind  is  the  noblest  recompense  for 
bein£  so. 


Again,  obscurity  proceeds  from  the  use  of  ambiguous 
or  indefinite  words.  Examples  of  this  occur  in  the  fol- 
lowing sentences  :  "  As  for  such  animals  as  are  mortal, 
(or  noxious,)  we  have  a  right  to  destroy  them."  "  The 
Christians  rudely  disturbed  the  service  of  paganism  ;  and, 
rushing  in  crowds  round  the  tribunals  of  the  magistrates, 
called  upon  them  to  pronounce  and  inflict  the  sentence 
of  the  law."  Here  it  is  not  easy  to  define  what  service 
is  meant,  whether  civil  or  religious.  A  similar  ambigui- 
ty may  be  found  in  the  same  author.  Speaking  of  the 
cruelty  of  Valentinian,  the  historian  adds  : — "  The  merit 
of  Maximin,  who  has  slaughtered  the  noblest  families  of 
Rome,  was  rewarded  with  the  royal  approbation  and 
the  prefecture  of  Gaul.  Two  fierce  and  enormous  bears, 
distinguished  by  the  appellations  of  Innocence  and  Mi- 
caaurea,  could  alone  deserve  to  share  the  favour  of  Max- 
imin." It  is  evident  that  we  must  have  recourse  to  the 
context  to  understand  that  these  creatures  were  not  the 
favourites  of  Maximin,  but  of  Valentinian.  A  writer  on 
criticism  has  the  following  sentence  : — "  There  appears 
to  be  a  remarkable  difference  between  one  of the  first  of 
ancient  and  of  modern  critics."  The  embarrassment  of 
this  sentence  would  have  been  entirely  avoided  by  in- 
serting the  words  one  of  the  first  a  second  time,  which 
probably  an  apprehension  of  offending  the  ear  prevented. 


DELIVERY  OF  A  SERMON.  377 

The  cases  are  so  very  numerous,  in  which  an  ill 
choice  of  words,  or  an  imprudent  use  of  them,  may 
darken  the  expression,  that  it  would  be  almost  impossi- 
ble to  prescribe  any  definite  rules  upon  the  subject- 
Perfection  in  this  respect  is  only  to  be  acquired  by  prac- 
tice. Possibly  the  following  remarks  may  be  of  some 
use  to  young  writers.  First.  Endeavour  to  inform  your- 
self perfectly  concerning  the  etymology  and  meaning  of 
words.  Secondly,  Consult  the  best  modern  authors,  and 
observe  their  different  applications.  The  original  sense- 
is  not  always  a  certain  guide  in  the  use  of  common 
words  ;  though,  if  nicely  attended  to,  it  will  sometimes 
help  us  to  the  reasons  of  their  application.  Thirdly, 
Be  not  too  anxious  for  variety  of  expression.  It  is  well 
observed  by  the  Abbe  Girard,  that  when  a  perform- 
ance grows  dull,  it  is  not  so  much,  because  the  ear  is 
tired  by  the  frequent  repetition  of  the  same  sound,  as 
because  the  mind  is  fatigued  by  the  frequent  recurrence 
of  the  same  idea.  Lastly.  We  cannot  be  too  much  on 
our  guard  against  the  vulgar  idiom.  Most  writers  who 
affect  ease  and  familiarity  in  writing  are  apt  to  slide  in- 
to it. 

"  But  ease  in  writing  flows  from  art,  not  chance, 

"  As  those  move  easiest  who  have  learn'd  to  dance:" 

That  ambiguity,  as  well  as  inaccuracy,  is  not  uncommon- 
ly the  effect  of  introducing  the  vulgar  phraseology  into 
written  composition,  is  evident  from  the  very  incorrect 
and  absurd  use  of  the  active  verb  to  lay,  instead  of  the 
neuter  verb  to  lie.  This  solecism  has  arisen  I  presume 
from  confounding  the  past  tense  of  the  latter  with  the 
present  of  the  former  verb.  Let  it  be  observed,  how- 
ever, that  when  a  noun  follows  in  the  objective  case,  the 
verb  active  (to  lay)  may  be  used :    as.   to  lay  down   an 

48 


3  7&  OH  THE  COMPOSITION  AM; 

employment;  and  sometimes  when  the  verb  is  reflect- 
ed ;  as, 

"  Soft  on  the  llow'ry  herb  I  found  me  laid.*) 

But,  to  say  "Death  lays  upon  her  like  an  untimely  frost,"' 
or  to  say  "  I  have  a  work  laying  by  me,  would  be  a  gross 
and  intolerable  barbarism. 

Perspicuity  is  injured  by  bad  arrangement,  in  the  fol- 
lowing instances. 

1st.  By  separating  the  adjective  from  its  proper  sub- 
stantive ;  "  they  chose  to  indulge  themselves  in  the  hour 
of  natural  festivity." — Better  "  in  the  natural  hour  of 
festivity." 

2dly.  By  using  the  same  pronoun  in  reference  to 
different  persons  or  things  in  the  same  sentence ;  "  and 
they  did  all  eat  and  were  filled  ;  and  they  took  up  of  the 
fragments  that  remained  twelve  baskets  full."  By  the 
last  they  it  is  difficult  to  say  who  are  meant,  the  multi- 
tude or  only  the  disciples.  The  following  sentences  are 
faulty  on  account  of  an  indiscreet  use  of  the  relative. 
Speaking  of  Porto  Bello ;  "  this  celebrated  harbour, 
which  was  formerly  very  well  defended  by  forts,  which 
Admiral  Vernon  destroyed  in  1740,  seems  to  afford  an 
entrance  600  toises  broad ;  but  is  so  straitened  with 
rocks  that  are  near  the  surface  of  the  water,  that  it  is  re- 
duced to  a  very  narrow  channel."  Better  thus:  "  this 
celebrated  harbour  was  defended,  &c."  "  It  seems  to 
afford,  &c."  "This  activity  drew  great  numbers  of  en- 
terprising men  over  to  Virginia,  who  came  cither  in 
search  of  fortune,  or  of  liberty,  which  is  the  only  compen- 
sation for  the  want  of  it :"  here  the  two  antecedents 
are  so  confounded,  that  it  requires  a  pause  to  distinguish 
them,  and  the  construction  is  very  ungraceful  as  well  as 
obscure.     One  mode  of  avoiding  ambiguity  in  this    case 


DELIVERY  OF  A  SERMON.  379 

will  be,  when  two  antecedents  occur,  putting  one  of 
them,  if  possible  in  the  plural,  and  the  other  in  the  sin- 
gular number. 

3dly.  Obscurity  is  produced  by  separating  the  ad- 
verb and  the  adjective,  or  the  adverb  and  the 
verb.  Ex.  "  A  power  is  requisite  of  fixing  the  in- 
tellectual eye  upon  successive  objects  so  steadily,  as 
that  the  more  may  never  prevent  us  from  doing  jus- 
tice to  the  less  important."  "  His  subject  is  precisely 
of  that  kind,  which  a  daring  imagination  could  alone 
have  adopted  :"  here  it  is  not  accurately  defined  wheth- 
er a  daring  imagination  only  could  have  adopted,  &c.  or 
whether  it  could  have  adopted  that  subject  only,  and  no 
other.  "  He  conjured  the  senate,  that  the  purity  of 
his  reign  might  not  be  stained  by  the  blood  even  of  a 
guilty  senator  ;"  the  arrangement  would  be  more  per- 
fect, "  by  the  blood  of  even  a  guilty  senator."  "  He 
atoned  for  the  murder  of  an  innocent  son,  by  the  execu- 
tion, perhaps,  of  a  guilty  wife ;"  the  doubt  in  this  sen- 
tence may  apply  to  the  reality  of  the  execution.  "  Their 
intimacy  had  commenced  in  the  happier  period,  perhaps, 
of  their  youth  and  obscurity." 

4thly.  The  following  is  an  example  of  ambiguity 
arising  from  the  wrong  position  of  a  conjunction.  The 
historian,  speaking  of  an  impolitic  edict  of  Julian,  thus 
expresses  himself  ;  "  He  enacted  that,  in  a  time  of  scarc- 
ity, it  (corn)  should  be  sold  at  a  price,  which  had  seldom 
been  known  in  the  most  plentiful  years."  A  common 
reader  would  infer  from  the  above,  that  it  was  a  stand- 
ing order,  that  corn  should  in  every  time  of  scarcity  be 
sold  cheaper  than  in  a  time  of  plenty,  which  does  not 
appear  from  the  context  to  be  the  intention  of  the  au- 
thor. Speaking  of  parents  misjudging  of  the  conduct  of 
schoolmasters,  a  modern  author  on  education  adds  ;  "  It 


380  ON    THE    COMPOSITION    AND 

has  broke*  the  peace  of  many  an  ingenuous  man,  who 
had  engaged  in  the  care  of  youth,  and  paved  the  way 
to  the  ruin  of  hopeful  boys.  It  is  not  perfectly  clear 
whether  the  circumstance  or  the  master  "  paved  the 
way,  &c."  It  is  impossible  to  decipher  the  following 
sentence.  Respecting  the  Pennsylvania  marble,  of  which 
chimney-pieces,  tables,  &c.  are  made,  the  historian  adds  ; 
"  These  valuable  materials  could  not  have  been  found  in 
common  in  the  houses,  unless  they  had  been  lavished  in 
the  churches." 

5thly.  Perspicuity  is  injured  very  frequently  by  the 
fear  of  concluding  a  sentence  with  a  trifling  word  ;  but 
surely,  however  ungraceful,  a  confused  style  is  a  much 
greater  blemish.  "  The  court  of  chancery,"  savs  a  re- 
spectable author,  "  frequently  mitigates,  and  breaks 
"  the  teeth  of  the  common  law."  From  this  sentence 
it  might  be  inferred,  that  it  mitigated  the  teeth.  Bet- 
ter, therefore  ;  frequently  mitigates  the  common  law, 
and  breaks  the  teeth  of  it,"  or  "its  teeth." 

6thly.  It  is  an  old  observation,  that  the  desire  of 
brevity  generally  induces  obscurity.  This  is  exempli- 
fied in  many  forms  of  expression,  to  which  habit  serves 
to  reconcile  us,  but  which  are  in  themselves  really  am- 
biguous. Thus  we  speak  of  "  the  reformation  of  Lu- 
ther ;"  which,  if  the  circumstance  were  not  well  under- 
stood, might  mean  the  reformation  of  the  man,  instead 
of  the  reformation  of  the  church. 

7thly.  An  error  opposite  to  this  is  long  sentences 
and  parentheses.  Long  periods,  however,  seldom  create 
obscurity,  when  the  natural  order  of  thought  is  preserv- 
ed ;  especially  if  each  division,  clause,  or  member  of  the 
sentence,  be  complete  in  itself.     It  is  in  general  the  in- 

*  Bxoki  iostpad  of  broken,  is  bad  grammar. 


DELIVERY  OF  A  SERMON.  381 

sertion  of  foreign  matter,   and   parenthetical  sentences, 
that  confuse  a  style. 

From  these  few  observations  concerning  perspicuity, 
it  will  be  sufficiently  obvious,  that  the  obscurity  of  some 
preachers  does  not  result  from  the  profundity  and  sub- 
limity of  their  matter,  (as  they  would  wish  us  to  be- 
lieve,) nor  yet  altogether  from  a  confusion  of  ideas,  but 
frequently  from  a  turbid  and  perplexed  style.  In  gen- 
eral, however,  we  may  safely  lay  it  down  as  an  incontro- 
vertible maxim,  that  the  sermon,  which  is  not  clear  and 
intelligible,  is  the  worst  of  sermons  :  since,  however  trite 
the  matter,  however  vulgar  the  language,  if  it  be  under- 
stood, something  may  still  be  gleaned  from  it. 

II.  The  second  essential  of  a  good  style,  which  I 
pointed  out,  was  purity,  or  elegance.  The  style  of  seiv 
mons,  I  am  ready  to  grant,  ought  to  be  suited  in  general 
to  the  audience.  But  there  is  a  certain  style,  which  is 
adapted  to  people  of  almost  all  descriptions ;  that,  I 
mean,  which  equally  avoids  technical  and  affected  ex- 
pressions, and  those  which  are  mean  and  vulgar.  In 
pursuing  this  subjects  that  I  may  not  fatigue  the  reader 
with  new  distinctions,  I  shall  follow  the  method  which  I 
adopted  in  the  former  case,  and  shall  first  consider  pu- 
rity of  style  as  relating  to  the  choice  of  words  ;  and. 
next,  as  to  the  arrangement  of  them. 

The  offences  against  purity  of  style,  as  far  as  respects 
the  choice  of  words,  may  be  reduced  to  the  folio  wing- 
heads.  1.  Obsolete  or  uncommon  expressions.*  2.  Vul- 
garisms.    3.  Jargon,  or  cant. 

*  In  words,  as  fashions,  the  same  rule  will  hold  - 
Alike  fantastic,  if  too  new  or  old. 
Be  not  the  first  hy  whom  the  new  are  try'd, 
;Vor  yet  the  last  to  lay  the  old  asidp. 

Em.  071  ' 


382  ON  THE  COMPOSITION  AND 

1.  In  an  age  of  novelty  we  have  very  little  to  appre- 
hend from  obsolete  expressions.  Scarcely  any  person, 
who  is  at  all  conversant  with  polite  company,  would  use 
such  expressions  as  behoof,  behest,  peradventure,  sundry, 
anon,  &c.  It  is  not  a  very  easy  matter  to  determine  the 
era  of  pure  English  ;  but  I  think  we  should  not  look  fur- 
ther back  than  the  revolution  :  Hooker,  Bacon,  Milton, 
Hobbes,  and  even  Temple,  are  scarcely  to  be  consider- 
ed as  authorities  in  this  respect. 

Contrary  to  this,  is  the  more  fashionable  error  of  using 
affected  language,  and  particularly  Gallicisms.  This  na- 
tion has  been  little  indebted  to  the  literature  of  France  ; 
and  we  have  no  occasion  to  change  the  bullion  of  our 
language  for  the  tinsel  of  theirs.  Dr.  Campbell  has, 
with  great  accuracy,  collected  a  variety  of  these  new 
imported  phrases,  which  he  very  properly  calls,  "  stray 
words,  or  exiles,"  that  have  no  affinity  to  our  language, 
and  indeed  are  no  better  than  insects  of  the  day.  It  is 
of  the  utmost  importance  to  literature  to  adopt  some 
standard  of  language  ;  there  is  no  setting  bounds  to  the 
liberty  of  coining  words,  if  it  be  at  all  admitted ;  and,  in 
that  case,  the  invaluable  productions  of  our  ancestors 
will  soon  become  totally  unintelligible. 

2.  But  the  more  dangerous  vice,  because  it  is  the 
more  common,  and  especially  among  the  popular  preach- 
ers of  the  day,  is  vulgarity.  Some  instances  of  this,  how- 
ever, are  to  be  found  in  very  approved  authors,  and  seem 
to  demonstrate  how  necessary  it  is  to  be  on  our  guard 
against  it.  Lord  Kaims  speaks  of  the  comedies  of  Aris- 
tophanes wallowing  in  looseness  and  detraction,  (which 
is  moreover  a  false  metaphor  ;  of  "  the  pushing  genius  of 
a  nation  ;  of  a  nation  being  devoid  of  bowels,^  &c.  The 
following  phrase  is  surely  intolerably  low  for  serious  com- 


DELIVERY  OF  A  SERMON.  383 

position :  "  To  imagine  that  the  gratifying  of  any  sense, 
or  the  indulging  of  any  delicacy  in  meat,  drink,  or  ap- 
parel, is  in  itself  a  vice,  can  never  enter  into  a  head  that 
is  not  disordered,  &c."  Dr.  Beattie  is  not  free  from 
such  expressions  as  '•  a longivinded rhetorician,"  "scream- 
ing and  squalling,-1  &c.  and  Dr.  Blair  speaks  of  a  circum- 
stance popping  out  upon  us  ;  of  Milton  having  chalked  out 
a  new  road  in  poetry  ;  of  Achilles  pitching  upon  Briseis, 
&c. — Perhaps  nothing  but  good  books  and  good  compa- 
ny can  purify  the  style  from  coarse  and  vulgar  expres- 
sions ;  sometimes,  indeed,  the  aptness  of  these  words 
renders  it  difficult  to  reject  them.  When,  however,  we 
meet  with  a  low  word,  we  ought  diligently  to  look  for 
one  synonymous  to  it.  It  would  probably  be  a  very  im- 
proving exercise  to  make  a  collection  as  they  occur,  of 
choice  and  elegant  expressions,  which  may  be  employed 
instead  of  the  common  and  colloquial.  Thus,  for  heap- 
ing up,  we  may  use  accumulating  ;  for  shunned,  avoided  ; 
for  to  brag,  to  boast  ;  for  their  betters  their  superiors  • 
for  I  got  rid  of,  I  avoided.  A  polite  writer,  instead  of 
saying  he  is  pushed,  on,  will  say  impelled  ;  instead  of  go 
forwards,  or  go  on,  proceed  ;  instead  of  you  take  me,  you 
understand;  instead  of  I  had  as  lief,  I  should  like  as 
well  ;  instead  of  a  moot  point,  a  disputed  point ;  instead 
of  pro  8f  con,  on  both  sides  ;  instead  of  by  the  bye,  by  the 
way,  (though  I  do  not  much  like  either;)  instead  of  shut 
our  ears,  close  our  ears  ;  instead  of  fell  to  work,  began. 
Some  words  it  will  be  better  to  omit;  as,  instead  of  say- 
ing, "  he  has  a  considerable  deal  of  merit,"  say,  "  he  has 
considerable  merit." 

When  an  idiom  can  be  avoided,  and  a  phrase  strictly 
grammatical  introduced,  the  latter  will  always  be  most 
graceful ;  for  instance,  it  is   more   elegant   to  say.  "  I 


384  ON  THE  COMPOSITION    A>Ii' 

would  rather,"  than  "  I  had  rather.'"'  This  idiom  prob- 
ably took  its  rise  from  the  abbreviation  Pd,  which  in 
conversation  stands  equally  for  I  would,  or  I  had. 

When  a  substitute  cannot  be  found  for  a  mean  word, 
it  is  better  to  reform  the  sentence  altogether,  and  to 
express  it  by  a  periphrasis  ;  one  such  "  fly  will  mar  the 
ointment"  of  the  most  harmonious  periods. 

3.  Nothing,  however,  can  be  more  opposite  to  puri- 
ty or  elegance  of  style,  than  the  unmeaning  jargon,  which 
low  and  illiterate  preachers  introduce,  sometimes  in  order 
to  assume  an  air  of  erudition.*  Such  phrases  as  creature- 
ly  comforts  ;  man-God;  everlasting  ubiquity  ;  celestial  pan- 
oply ;  Triune  God  ;  &c.  &c.  are  barbarisms  not  to  be  en- 
dured- Indeed,  were  I  to  detail  the  instances  of  this  de- 
praved phraseology,  I  should  scarcely  be  less  disgusting 
than  those  who  employ  it.  Similar  to  these  are  the 
endearing  diminutives,  the  compound  epithets,  such  as 
life-giving,  soul-saving,  &c.  and  the  fulsome  repetition  of 
the  most  sacred  names,  introduced  by  some  preachers. 
Unaffected  is  an  epithet,  appropriated  in  a  manner  to  real 
devotion,  which  is  displayed  in  actions,  and  in  sentiments, 
and  not  in  words  ;  indeed  I  do  not  know,  whether  the 
too  frequent  and  familiar  introduction  of  the  most  solemn 
expressions,  even  in  the  pulpit,  may  not  serve  to  lessen, 
rather  than  to  increase  our  respect  for  the  great  object 
of  Christian  worship. 

Purity  of  style,  as  far  as  respects  arrangement,  is  equal- 
ly violated  by  affected  stateliness,  and  by  negligence  and 
incorrectness.  Of  the  former  kind  are  the  following  in- 
stances. 

*  There  is  a  sort  of  divines,  who,  if  they  do  but  happen  of  an  unlucky  hard 
word  all  the  week,  think  themselves  not  careful  of  their  flock,  if  they  lay  it  not 
up  till  Sunday,  and  bestow  it  among  them  in  their  next  sermon. 

Eaohard's  Contempt  of  the  Clergy,  p.  46. 


DELIVERY  OF  A  SERMOa.  385 

1.  Placing  the  nominative  case  after  the  verb.  Ex, 
il  Wonderful  are  the  effects  of  this  passion  in  every  view*" 
"  Not  a  little  elegant  is  this  manner  of  writing." 

2.  The  objective  case  in  the  beginning  of  the  sentence. 
"  Varieties  of  national  character  we  observe  imprinted 
on  the  physiognomy  of  nations."  And  not  unlike  this  is 
Mr.  Gordon's  very  depraved  construction  in  his  transla- 
tion of  Tacitus  ;  "  At  this  time  war  there  was  none." 

3.  The  objective  case  before  the  imperative  mood. 
"  How  many  nations  have  certainly  fallen  from  that 
importance,  which  they  had  formerly  borne  among 
the  societies  of  mankind,  let  the  annals  of  the  world  de- 
clare." 

I  know  nothing  that  more  enfeebles  a  style,  than  be- 
ginning sentences  with  connective  particles,  such  as  and, 
though,  but,  however,  therefore,  &c.  It  seems  to  put  the 
reader  out  of  breath,  and  partakes  in  some  measure  of 
the  ungracefulness  and  confusion  of  long  sentences.  It 
also  destroys  that  compactness,  which  gives  energy  to 
style.  These  circumstances  have  made  it  common  to 
introduce  the  connective  as  the  second  or  third  word  of 
the  sentence  :  and  the  same  reasons  are  almost  equally 
forcible  against  the  use  of  relatives  in  the  beginning  of 
sentences. 

It  has  also  been  generally  esteemed  ungraceful  to  con- 
clude a  sentence  with  a  preposition  or  a  trifling  word. 
The  auxiliary  verbs  are  generally  very  bad  conclusions. 
Ex.  "  If  this  affects  him,  what  must  the  first  motion 
of  his  zeal  be  ?" 

Lastly.  There  is  often  inelegance  in  placing  the  ad- 
verb before  the  auxiliary  verb,  as  in  the  following  in- 
stance :  "  the  question  stated  in  the  preceding  chapter 

49 


<J8t>  OS  THE  COMPOSITION  AND 

never  has   been   fully  considered."     It  would,   I  think, 
he  better,  "has  never  been  fully,  &c." 

It  would  be  impossible  on  this  occasion  to  descend  to 
a  very  minute  detail.  A  good  ear,  and  the  perusal  of 
good  authors  must  unite  to  form  a  good  taste  in  this 
particular.  Pedantry,  however,  more  frequently  mis- 
leads us  than  any  other  cause.  The  style  of  female 
writers  flows  easier,  and  is  commonly  more  harmonious, 
than  that  of  professed  scholars.  One  general  rule  may 
indeed  be  admitted  :  in  narrative  or  plain  didactic  cora- 
I  position,  in  those  which  are  intended  merely  to  convey 
information,  the  natural  order  of  the  words  is  to  be  pre- 
ferred;  but,  when  passion  or  sublimity  is  the  object,  this 
order  may  be  departed  from,  and  a  sentence  must  nev- 
er conclude  with  a  weak  member  or  a  trifling  word, 
As  perspicuity  demands  that  enough  shall  be  displayed 
in  the  first  part  of  the  sentence  to  make  the  aim  of  it 
manifest ;  so  elegance  and  vivacity  demand  a  degree  of 
energy  at  the  termination  of  it  in  order  to  leave  an  im- 
pression on  the  mind.  Sometimes,  however,  in  very  an- 
imated expression,  it  has  a  good  effect  to  place  the  em- 
phatic word  the  first  in  order,  as ;  Blessed  is  he  "  that 
cometh  in  the  name  of  the  Lord."  "Silver  and  gold 
have  I  none,  but  such  as  I  have  I  give  thee."  In  this 
last  sentence,  the  eager  expectation,  and  the  imploring- 
look  of  the  beggar  naturally  lead  to  a  vivid  conception  of 
what  was  in  his  thoughts ;  and  this  conception  is  an- 
swered by  the  form,  in  which  the  declaration  of  the 
apostle  is  couched. 

III.  As  a  sermon  is  an  oratorical  composition,  as  it 
is  intended  for  a  popular  assembly,  and  ought  to  inter- 
est the  attention  at  least  of  the  auditors,  perspicuity  and 
purity  of  style    are    scarcely   sufficient   commendations- 


DELIVERY  OF  A  SERMON.  387 

It  should  be  calculated  not  only  to  instruct,  but  to  per- 
suade ;  not  only  to  inform  the  judgment ;  but  to  concil- 
iate the  passions.  Some  degree  of  Rhetorical  embellish- 
ment, therefore,  becomes  absolutely  necessary  ;  and  it  is 
one  of  the  most  difficult  points  to  determine  the  nature, 
as  well  as  the  degree  of  this  embellishment. 

It  is  obvious  that  the  ornaments  of  oratory  are  ma- 
terially different  from  those  of  poetry.  The  aim  of  the 
former  is  to  inform  and  persuade  ;  of  the  latter  to  amuse. 
The  one  addresses  the  judgment  and  the  passions ;  the 
other,  the  fancy.  The  one  requires  the  utmost  perspi- 
cuity ;  in  the  other,  some  degree  of  obscurity  is  fre- 
quently a  beauty  ;  a  different  choice  and  selection  of  the 
imagery  and  figures,  which  are  employed,  becomes 
therefore  requisite  in  these  different  forms  of  composi- 
tion. 

The  elegance  of  poetry  frequently  depends  upon 
the  happy  application  of  imagery  assumed  from  natural 
objects ;  the  imagery  proper  for  oratory  is  the  imagery 
of  sentiment.  In  the  one,  the  woods,  the  plains,  the 
fountains,  and  the  hills,  the  expanded  ocean,  the  sereni- 
ty of  the  heavens,  are  the  most  striking  objects  ;  in  the 
other,  the  human  passions  and  pursuits,  the  fate  of  em- 
pires, the  revolutions  of  fortune,  and  the  uncertainty  and 
variation  in  human  affairs. 

The  comparison,  which  is  frequently  one  of  the  most 
engaging  figures  in  poetry,  and  affords  the  fullest  scopt 
for  luxuriant  description,  is  in  general  too  cold  and  form- 
al for  oratory.  The  beauty  of  metaphors  will  frequent- 
ly be  lost  in  an  attention  to  the  subject,  or  in  the  warmth 
of  the  enunciation ;  and  allusions  and  metonymies  will 
rather  obscure  than  enlighten  the  subject.  Personifica- 
tion is  still  more  allied  to  obscurity  ;  and  allegory  is  lea** 


388  ON  THE  COMPOSITION  AND 

adapted  of  all  to  this  species  of  composition.  Instead  of 
this  play  of  the  imagination,  the  orator  must  employ  a 
force  and  energy  of  expression,  a  warmth  of  sentiment, 
and  the  stronger  figures  of  iteration,  crotcsis,  and  climax* 
In  the  use  of  these,  however,  he  must  be  extremely 
cautious ;  for  they  are  dangerous  in  the  hands  of  the 
unskilful,  and  require  the  nicest  taste  in  the  application 
of  them. 

After  all,  it  is  a  question,  whether  the  modern  com- 
positions of  the  pulpit  are  not  rather  to  be  blamed  for 
too  much  than  for  too  little  affectation  of  ornament.t 
In  this  case,  perhaps,  negative  instruction  may  be  the 
most  useful ;  and  to  show  what  a  style  ought  not  to  be, 
may  answer  a  better  purpose,  than  an  imperfect  endeav- 
our to  describe  all  the  excellencies  and  graces,  which  a 
lively  imagination  and  a  fine  taste  may  invent. 

*  The  following  is  a  fine  instance  of  what  I  call  the  iteration,  or  repetition.   "  I 
have  slain,  I  have  slain,  not  a  Sp.Maeliiis,  who  was  suspected  of  aiming  at  the  regal 
power  ;  not  a  Tiberius  Gracchus,  who  seditiously  deposed  his  colleague  from  the 
magistracy ;    but  I  have  slain  the  man,  whose  adulteries  our  noblest  matrons  dis- 
covered in  the  sacred  recesses  of  the  gods  ;  the  man,  by  whose  punishment  the  sen- 
ate so  frequently  determined  to  expiate  the  violation  of  the  most  solemn  rites  ;  the 
man,  who  by  the  hands  of  his  slaves  expelled  a  citizen,  who  was  esteemed  by  the 
senate,  by  the  people,  by  every  nation  on  earth,  the  preserver  of  the  city;  the  man, 
who  gave  and  took  away  kingdoms,  and  distributed  the  world  at  his  pleasure  ; 
the  man,  who  defiled  the  forum  with  blood  ;    the   man,  who  fired  the  temple  of 
the  nymphs  ;  in  a  word,  the  man,  who  governed  himself  by  no  principle,  who  ac- 
knowledged no  law,  who  submitted  to  no  limitation."     Cic.pro  Milone.     The 
writings  of  St.  Paul  abound  in   these   bold  figures,   particularly  the  erotesis,  of 
which  there  are  some  uncommonly  animated  examples  ;— "  What !  have  ye  not 
houses  to  eat  and  to  drink  in  ?  or  despise  ye  the  church  of  God,  and  shame  them 
that  have  not?  What  shall  I  say  to  you  ?  Shall  I  praise  you  in  this  ?  I  praise  you 
not.1'    1  Cor.  xi.  22,     The  following  is  an  example  of  the  three  figures  united  ; 
"  Are  they  Hebrews?    so  am  I.     Are  they  Israelites?    so  am  I.     Are  they  the 
seed  of  Abraham  ?   so  am  I.     Are  they  ministers  of  Christ  ?  (I  speak  as  a  fool,) 
I  am  more,"  &c.     2  Cor.  xi.  22,  23. 

t  "The  ornaments  of  language  generally  cost  the  writer  much  trouble,  and 
produce  small  advantage  to  the  hearer.  Let  the*character  of  your  sermons  bo 
truth  and  information,  and  a  decent  particularity."        Paley's  Ordin.  Serm. 


a 


DELIVERY  OF  A  SERMON.  389 

In  the  first  place  the  popular  harangues  of  the  day 
have  more  of  poetry*  than  of  oratory  in  them,  if  false 
metaphor,  inconsistent  allegory,  and  in  all  respects 
prose  run  mad,"  can  have  any  claim  to  that  appella- 
tion. Not  satisfied  with  adopting  whimsical  allusions. 
they  pursue  them  to  an  extreme  of  absurdity. 

"And  duetile  dulness  new  meanders  makes, 

"  And  one  poor  word  a  thousand  senses  takes."! 

It  can  be  no  gratification  to  a  rational  mind  to  give  pain, 
otherwise  I  could  furnish  specimens  of  this  kind  abun- 
dantly ridiculous.^  Figures,  which  have  no  ingenuity  to 
recommend  them,  but  are  trite  and  common,  ought  care- 
fully to  be  avoided. 

*  "  Another  thing,  that  brings  great  disrespect  and  mischief  upon  the  clergy, 
is  their  packing  their  sermons  so  full  of  similitudes ;  which  all  the  world  know, 
carry  with  them  but  very  small  force  of  argument,  unless  there  be  an  exact  agree- 
ment with  that  which  is  compared;  of  which  there  is  very  seldom  any  sufficient 
care  taken."  Eachard's  Contempt,  &c.  p.  58. 

t  "This  is  almost  the  perpetual  vice  of  mean  and  low  preachers  ;  for,  when 
they  catch  a  figurative  word,  or  a  metaphor,  as  when  God's  word  is  called  a 
fire,  or  a  sword,  or  the  church  a  house,  Sic.  they  never  fail  to  make  a  long  detail 
of  conformities  between  the  figures  and  the  subjects  themselves,  and  frequently 
say  ridiculous  things."  Robinson's  Claude,  c.  ii. 

+  It  would  be  no  very  difficult  matter  to  parallel  the  following  specimens, 
which  Dr.  Eachard  has  quoted  from  the  popular  orators  of  his  day. 

11  'Tis  reported  of  a  tree  growing  upon  the  bank  of  the  Euphrates,  that  it 
brings  forth  an  apple,  to  the  eye  very  fair  and  tempting,  but  inwardly  it  is  filled 
with  nothing  but  useless  and  deceitful  dust. — Dust  we  are,  and  to  dust  we  must 
all  go."  Contempt  of  the  Clergy,  p.  62. 

" I  cannot  omit  that  of  the  famous  divine,  who,  advising  the  people  in  days  of 
danger  to  run  unto  the  Lord,  tells  them,  that  they  cannot  go  to  the  Lord,  much, 
less  run  without  feet;  there  are  therefore  two  feet  to  run  to  tho  Lord, faith  and 
prayer.  'Tis  plain  that  faith  is  a  foot ;  for,  by  faith  tec  stand.  2  Cor.  i.  24. 
The  second  is  prayer,  a  spiritual  leg  to  bear  us  thither;  now,  that  prayer  is  a 
spiritual  leg,  appears  from  several  places  of  Scripture,  as  from  Jonah,  c.  ii.  v. 
7.  and  my  prayer  came  unto  thy  holy  temple,"  Sic.      lb.  p.  70. 

Upon  the  text,  Matt.  iv.  25.  and  there  followed  him  great  multitudes  of  peo- 
ple from  Gami.ee.  "  I  discover,"  (says  the  preacher,)  "  when  Jesus  prevails 
with  us,  we  shall  soon  leave  our  Galilees.  I  discover  also  (says  he)  a  great 
miracle,  viz.  that  the  way  after  Jksus  being  strait,  that  such  a  multitude  should 
follow  him."  lb.  p.  84, 


390  ON  THE  COMPOSITION  AND 

Secondly.  One  of  the  most  glaring  vices  of  bad  or- 
ators is  the  exclamation:  "Oh!*  my  beloved  Chris- 
tians !"  "Ah!  my  dear  hearers !"  "  How  delightful !  how 
enlivening!  how  wonderful !  how  stupendous  !"  Such  un- 
meaning phrases  as  these  (ill  up  all  the  blanks  of  their  dis- 
courses, and  stand  in  the  place  of  sense  and  sentiment ;  to 
the  critical  eye,  however,  they  never  fail  to  discover  "the 
nakedness  of  the  land,"  and  to  exhibit  the  preacher  la- 
bouring at  a  strain  of  pathos,  which  he  is  not  able  to  ef- 
fect. There  is  no  figure,  which  is  so  nearly  allied  to  the 
frigid  as  this.  It  was  therefore  never  admitted  by  the 
Greeks,  and  very  rarely  by  the  Roman  orators.  It 
never  appears  in  the  discourses  of  Barrow,  of  Sherlock, 
and  of  Atterbury.  Whether  our  popular  preachers 
have  improved  upon  these  models  or  not,  the  reader  will 
be  at  no  loss  to  determine. 

Thirdly.  It  is  a  poor  expedient,  and  frequently  bor- 
ders on  the  ridiculous,  to  introduce  the  interlocutors  in  a 
sermon,  and  make  speeches  for  the  different  characters. 
This  artifice  is  generally  adopted  in  order  to  display  the 
theatrical  gesture,  and  versatile  talents  of  the  preacher. 
It  is  impossible  to  see  a  good  religious  face-maker  (as  they 
are  termed  by  the  sagacious  Dr.  Eachard)  perform  one 
of  these  pulpit  farces,  without  thinking  of  the  strolling 
player  in  Scarron,  who  acted  a  whole  play  himself,  only- 
varying  his  position,  attitude  and  voice,  according  as  he 
represented  the  King,  the  Queen,  or  the  Ambassador. 

•  There  is  not  a  word  in  the  whole  compass  of  the  English  language  to  which 
the  popular  preacher  is  under  so  many  obligations  as  this  small  interjection.  It 
intrudes  itself  upon  all  occasions,  and  if  uttered  with  a  proper  vociferation,  and 
a  smart  thump  upon  the  breast,  seldom  fails  to  be  followed  by  a  reasonable  num- 
ber of  groans  and  sighs  from  a  certain  part  of  the  congregation.  To  every  per- 
son, however,  of  taste  and  reflection,  it  only  indicates  a  wish  to  be  pathetic  with- 
out the  power  of  being  so.  This  is  not  the  oratory  of  Mr.  Fox,  Mr.  Burke  or  Mr. 
Sheridan. 


DELIVERY  OF  A  SERMON.  391 

These  minor  orations  are  commonly  very  dull  para- 
phrases of  some  animated  passage  of  Holy  Writ,  and  are 
sometimes  no  less  inconsistent  with  decorum,  than  with 
the  rules  of  chaste  composition. 

A  fourth  device  of  these  flimsy  orators,  when  in  a 
strait  for  matter  or  sentiment,  (which  is  often  the  case,) 
is  to  force  in  a  huge  scripture  quotation ;  no  matter  how 
foreign  to  the  general  subject  of  the  discourse  ;  it  has  an 
air  of  piety,  and  therefore  generally  imposes  on  the 
well-meaning,  but  undiscerning,  part  of  the  audience. 

Young  orators  are  generally  fond  of  the  sublime  to  a 
degree  of  enthusiasm,  and  are  too  apt  to  affect  it  when 
least  qualified.  They  are  therefore  very  liable  to  devi- 
ate into  bombast.  The  marking  characters  of  the  bom- 
bastic, or  false  sublime,  are  :  1st.  Words  without  a  dis- 
tinct appropriate  meaning,  which  the  author  himself 
probably  could  not  define^  if  he  were  called  upon  to  do 
it.  2dly.  Descriptions,  which  cannot  be  reduced  to  can- 
vass, which  exhibit  no  distinct  and  uniform  picture.  3dly, 
Similes  and  figures  disproportioned  to  the  subject.  4thly. 
An  abundance  of  redundant,  and  unmeaning  epithets. 

An  error  apparently  opposite  to  this,  but  frequently 
united  with  it,  is  the  feeble  style.  The  characters  of  this 
are :  1st.  Loose  and  disjointed  sentences,  without  point 
or  conclusion.  2dly.  Common-place  imagery  and  ex- 
pressions. 3dly.  Colloquial  expressions  :  as,  "  Well, 
but  says  some  objector,"  &c. 

One  of  the  most  common  and  the  most  dangerous 
errors,  however,  is  the  mock  pathos,  Many  (I  doubt 
not  well-intentioned)  persons  conceive  that  they  are  to 
go  to  church  for  nothing  but  to  weep;  and  the  pitiful 
methods  employed  by  some  preachers  to  excite  their 
tears  cannot  fail  to  have  a  direct  contrary  effect  with 


392  OH  Tin:  COMPOSITION  AND 

every  rational  person.*  I  am  sensible  that  much  wilf? 
in  this  case,  depend  upon  the  acting  of  a  sermon,  (as  Dr. 
W  arburton  calls  it.)  I  could  mention  a  popular  preach- 
er, who  regularly  weeps  at  a  certain  period  of  his  dis- 
course, whether  the  subject  be  pathetic  or  not.  The 
device  generally  succeeds  with  that  part  of  the  audience 
(and  that  is  a  pretty  considerable  portion)  who  pay 
no  attention  to  the  matter,  and  regard  only  the-gesticu- 
lation  of  the  preacher.  This  religious  buifoonery,  how* 
ever,  must  necessarily  disgust  every  judicious  hearer; 
and  the  censure  of  one  person  of  sense  is,  in  my  opinion, 
but  weakly  counterbalanced  by  the  overflowing  scale  of 
vulgar  popularity. 

V. 

OF  MANNER,  OR  DELIVERY. 

In  treating  of  manner,  I  shall  endeavour  to  contract 
this  dissertation  within  still  narrower  limits  than  I  have 
done  on  the  preceding  topics  :  and  for  this  plain  reason, 
that  I  conceive  it  to  be  the  least  necessary. 

More  attention  has  lately  been  lavished  upon  this  art, 
than  upon  the  more  substantial  objects  of  criticism  ;  and, 
after  all,  the  careful  observation  of  good  speakers  will 
do  more  than  all  the  abstract  study  in  the  world. 

Speaking  is  a  practical  art,  and  we  might  as  well  pre- 
tend to  teach  a  young  person  to  dance,  as  to  speak,  by 
books  only. 

The  principal  points  to  be  observed  on  this  subject, 
are  modulation,  emphasis,  and  action. 

*  u  A  lady  asked  a  certain  great  person  coming  out  of  church,  whether  it 
were  not  a  very  moving  discourse?  —  Yes,  said  he,  /  teas  extremely  sorry ;  for  the 
man  is  my  friend.  ■  ifps  Let.  to  a  Young  Clergyman. 


DELIVERY  OF  A  SERMON.  393 

First,  with  respect  to  modulation.  It  is  evident,  that 
the  voice  naturally  assumes  a  different  tone  on  different 
occasions.  In  common  conversation,  and  in  narrative, 
the  voice  flows  in  an  even  tenor,  often  approaching  to 
monotony.  In  teaching  or  explaining,  it  is  slower,  more 
distinct,  something  more  energetic,  and  rather  less  in- 
clining to  monotony.  In  extremes  of  passion,  it  is  une- 
qual, tremulous,  and  frequently  interrupted.  The  great 
excellence  of  art  is  to  reduce  those  observations,  with 
which  we  are  furnished  by  nature,  to  a  regular  system ; 
and  to  produce  on  all  occasions,  what  nature  will  do  in 
its  most  perfect  state, 

The  modulation  suitable  to  the  pulpit  will  be  suffi- 
ciently apparent  from  these  considerations.  That  vio- 
lence of  passion,  which  it  is  the  excellence  of  a  player 
to  imitate,  cannot  possibly  have  any  place  there.  The 
preacher's  business  is  to  argue,  to  convince,  to  persuade, 
not  to  storm  or  rage  at  his  congregation.  The  raving 
and  furious  manner  of  some  preachers  may  indeed,  by 
mere  dint  of  lungs,  keep  a  congregation  from  dozing,  but 
can  neither  inform  nor  conciliate  any  person  of  true  taste 
or  real  piety. 

From  the  nature  of  his  office,  from  the  nature  of  his 
composition,  the  preacher  should  always,  in  his  enuncia- 
tion, study  "  to  beget  a  temperance  that  may  give  it  a 
smoothness."  Nothing  can  compensate  for  the  loss  of 
dignity  ;  and  the  strong,  energetic,  yet  temperate  and 
even  manner,  is  alone  consistent  with  true  diomitv. 

Above  all  things,  the  young  preacher  ought  most 
carefully  to  avoid  an  unnatural  or  affected  tone.  At  a 
period,  when,  from  the  frequency  of  theatrical  exhibi- 
tions, the  taste  of  the  public,  with  respect  to  speaking, 
is  much  improved,  such  a  defect  will  scarcely  escape  the 

50 


J94  ON  THE  COMPOSITION   AND 

censure  of  even  the  ignorant  and  vulgar.  In  fact,  I  nev- 
er knew  of  but  one  instance  to  the  contrary.  I  remem- 
ber, some  years  ago,  in  a  considerable  town  in  the  North 
of  England,  a  person  offered  himself  as  a  candidate  for 
a  living,  who  performed  the  service  in  a  tone  of  voice, 
which  could  only  be  compared  to  very  bad  chanting ; 
it  savoured  indeed  more  of  the  synagogue  than  of  the 
cathedral ;  and  the  composition  of  his  sermon  was  as  un- 
intelligible as  his  manner  was  extraordinary.  The  ju- 
dicious electors,  because  the  exhibition  was  uncommon, 
concluded  that  it  must  be  something  remarkably  fine. 
They  afterwards  accidentally  discovered  their  mistake, 
but  not  till  it  was  too  late  to  rectify  it. 

Secondly.  It  is  obvious,  that  every  person,  in  discours- 
ing earnestly  upon  any  subject,  usually  marks,  by  a  cer- 
tain force  or  inflexion  of  voice,  the  significant  and  ener- 
getic words  and  expressions ;  and,  both  the  number  of 
those  expressions,  and  the  force  with  which  they  are 
enunciated,  increase  in  proportion  to  the  passion  or  ve- 
hemence of  the  speaker. 

Emphasis  is  either  absolute  or  relative.  Absolute 
emphasis  depends  upon  the  subject,  and  consists  in  lay- 
ing a  stress  upon  such  words,  as  we  would  wish  to  be 
particularly  marked,  and  remembered ;  such  as  are  di- 
rectly connected  with  the  sense  of  the  whole  ;  and  on 
which  it  seems,  in  some  degree,  to  depend. 

Relative  emphasis  has  a  respect  to  something  imme- 
diately going  before  or  coming  after,  on  which  the  sense 
of  the  sentence  depends.  The  whole  point  and  force 
of  the  following  sentence  would  be  lost  by  a  wrong  em- 
phasis :  "  Philosophy  alone  can  boast,  (and  perhaps  it  is 
only  the  boast  of  philosophy,)  that  her  gentle  hand  is 
able  to  eradicate  from  the  human  mind  the   latent  and 


DELIVERY  OF  A  SERMON.  395 

deadly  principle  of  fanaticism."  "  Another  servant,  be- 
ing his  kinsman,  whose  ear  Peter  cut  off;"  here,  unless 
a  proper  emphasis  be  laid,  there  will  be  some  room  for 
supposing,  that  the  servant  was  the  kinsman  of  Peter, 
and  that  he  was  actually  the  person,  whose  ear  had  been 
cut  off.  In  the  following  lines,  much  obscurity  may  be 
produced  by  an  improper  emphasis  : 

"  If  clouds  or  earthquakes  break  Dot  heaven's  design, 
"  Why  then  a  Borgia  or  a  Cataline  .?" 

Unless  the  reader  remembers,  that  the  word  should  is 
understood,  and  reads  the  verses  accordingly,  the  audi- 
tors might  suppose  the  latter  line  to  relate  merely  to 
the  existence  of  a  Borgia,  &c* 

Sometimes  half  a  sentence  is  emphatic  with  respect 
to  the  rest.  Ex.  "  The  odia  in  longum  jacens,  I  thought 
had  belonged  only  to  the  ivorst  character  of  antiquity" 
Unless  each  of  these  latter  words  be  pronounced  with 
equal  force,  the  sense  of -the  author  will  be  destroyed, 
as  will  be  evident  by  placing  the  emphasis  on  either 
worst  or  antiquity,  and  comparing  it  with  the  context. 

The  great  use  of  emphasis  is  to  render  a  discourse 
plain  and  intelligible  to  the  auditors ;  and,  consequently, 
that  emphasis  is  most  judicious,  which  is  most  discrimin- 
ative. For  this  reason,  I  disagree  with  both  Mr.  Gar- 
rick  and  Dr.  Johnson  in  their  mode  of  accenting  the  lai- 
rs 

ter  commandments  of  the  Decalogue.  "  Thou  shalt  not 
steal,"  for  instance.  Here  Mr.  Garrick  placed  the  em- 
phasis upon  the  auxiliary  verb,  shalt,  which  was  evident- 

*  If  the  great  convulsions  of  nature,  says  Mr.  Pope  in  this  couplet,  do  not 
interrupt  the  order  of  Almighty  providence,  why  should  it  be  interrupted  by  the 
convulsions  of  the  moral  world  ;  why  should  a  Borgia  or  a  Cataline  not  make  a 
part  of  the  plan  and  order  of  divine  government,  as  much  as  those  natural  phe- 
nomena, the  causes  of  which  are  now  well  understood,  and  which  arc  known  to 
be  perfectly  consistent  with  the  general  laws  of  nature  ? 


39()  ON  THE  COMPOSITION  ANL» 

]y  wrong,  as  Dr.  Johnson  objected  that  the  command- 
ment was  negative ;  and  he  accordingly  placed  the  em- 
phasis upon  not.  It  is  plain,  however,  that  this  empha- 
sis neither  serves  to  explain  the  nature  of  the  command- 
ment, nor  to  point  the  attention  to  its  principal  object. 
The  congregation  are  sufficiently  aware,  that  the  Dec- 
alogue consists  of  authoritative  precepts,  and  therefore 
there  cannot  be  the  least  necessity  for  dwelling  upon  the 
verb  shall ;  most  of  the  commandments  are  of  a  nega- 
tive kind,  and  of  course  there  can  be  no  occasion  to  make 
not  the  principal  word  in  the  sentence  ;  and  that,  too, 
with  a  manifest  risk  that  the  principal  object  of  the  com- 
mandment shall  not  be  heard,  or  at  least  not  attended 
to.  Besides  this,  we  are  so  accustomed  to  Avhat  I  call 
relative  emphasis,  that,  by  accenting  either  of  those 
words,  the  ear  is  naturally  led  to  expect  something  cor- 
respondent to  them  :  thus,  by  saying  "  Thou  shalt  not 
steal,"  the  auditor  is  induced  to  expect  the  antithetical 
but,  with  some  correspondent  appendage.  The  truth  is, 
both  these  words  should  be  pronounced  with  a  full  tone 
of  voice ;  but,  the  real  force  of  the  emphasis  ought  to 
rest  upon  the  word  steal,  or  whatever  word  particularly 
distinguishes  the  commandment  from  the  rest. 

Thirdly.  On  the  subject  of  action,  I  find  much  to 
reprehend  in  most  preachers,  and  I  might  add  in  most 
players  also.  The  most  general  vice  is  unmeaning  ac- 
tion. Mr.  Garrick  used  less  action  than  any  performer 
I  ever  saw;  but  his  action  had  always  some  meaning,  it 
always  spoke  ;  and,  by  making  use  of  less  than  other 
actors,  it  perhaps  had  the  greater  force. 

In  this  case,  some  respect  must  be  had  to  the  char- 
acter of  the  nation,  which  is  gravity ;  some  respect  must 
be    had    to    that  which  the   speaker  assumes ;     and   a 


DELIVERY  OP  A  SERMON.  397 

preacher  of  the  gospel  is  certainly  the  gravest  of  char- 
acters. Much  action  is  expressive  of  levity,  and  there- 
fore altogether  inconsistent  with  both  these  circumstan- 
ces.  Besides,  action  is  in  general  expressive  of  great 
passion,  and  therefore  cannot  be  required,  or  even  ex- 
pected in  a  public  speaker,  whose  business  is  only  to 
teach  or  to  explain. 

Some  kinds  of  action  are  in  themselves  ungraceful. 
I  have  seen  one  preacher,  whose  hands  were  constantly 
employed,  as  if  he  were  engaged  in  the  occupation  of  a 
grave  digger;  and  another,  who  seemed  perpetually 
hammering  nails  into  the  pulpit.  I  know  no  attitude 
so  completely  disgusting  as  what  I  call  the  spread- 
eagle  attitude,  with  both  wings  elevated  as  if  in  the  ac- 
tion of  flying;  and  I  have  heard  of  a  certain  preacher, 
who  was  ludicrously  compared  to  a  tea-pot,  from  the  af- 
fected position  in  which  he  commonly  addressed  the 
multitude. 

The  meanest  species  of  buffoonery  is  that  of  acting 
your  words ;  and  yet  I  have  known  this  practice  confer 
some  degree  of  popularity.  To  understand  perfectl<y 
the  absurdity  of  it,  it  is  only  necessary  to  observe  it  in 
excess.  What  should  we  think  of  the  person,  for  in- 
stance, who,  in  reading  the  following  lines,  should  think 
proper  to  represent  the  actions  which  they  describe  ? 

"  Did  some  more  sober  critic  come  abroad, 

"  If  wrong,  I  smiPd ;  ii"  right,  I  kissed  the  rod." 

Or  if,  in  reading  the  introductory  sentence  of  the  Com- 
mon Prayer,  "  Rend  your  hearts,  and  not  your  garments,"' 
a  clergyman  were  to  mimic  these  actions,  should  we  not 
think  he  meant  to  ridicule  either  the  liturgy  or  the  con- 
gregation? Depend  upon  it,  it  is  not  less  essentially  ab- 
surd, and  only  differs  in  degree,  when  the  preacher,  ov- 


398  ON  THE  COMPOSITION  AND 

cry  time  the  heart  is  mentioned,  claps  his  hand  to  his 
breast;  or,  if  he  reads  "  the  heavens  declare  the  glory  of 
God,"  thinks  it  necessary  to  raise  his  arm,  as  if  pointing 
to  a  sign  post. 

Every  thing  like  affectation  ought  to  be  cautiously 
avoided.*  If  a  preacher  can  unite  good  sense  and  piety 
with  a  style  tolerably  smooth  and  harmonious ;  if  his 
voice  be  not  harsh  or  disgusting ;  and  if  his  delivery  be 
easy  and  unembarrassed,  he  will  find  no  need  of  flourish- 
es to  render  himself  agreeable.  Few  can  excel  in  the 
higher  requisites  of  oratory  ;  few  can  be  fine  speakers ; 
but  all  may  be  correct  and  agreeable  speakers,  if  they 
will  not  be  too  ambitious  of  being  fine  speakers.  If  an 
orator  once  lose  sight  of  nature,  no  exertion  of  art  can 
compensate  for  the  deviation. 

It  has  been  frequently  debated,  whether  a  sermon 
may  be  delivered  to  most  advantage,  perfectly  extem- 
pore, from  memory,  or  from  written  notes.  I  have  tried 
all  these  methods  ;  and,  from  repeated  experience,  I  do 
not  hesitate  to  give  the  preference  to  the  last.  In  speak- 
ing extempore,  the  mind  is  too  intent  upon  the  matter 
and  the  language,  to  attend  to  the  manner ;  and,  though 
the  emphasis  will  in  general  be  right,  this  is  more  than 
counterbalanced  by  the  defects  in  modulation,  and  by 
the  want  of  that  harmonious  and  full  conclusion  of  the 
periods,  which  may  be  effected,  when  we  are  previously 
acquainted  with  the  extent  of  the  sentence.  In  deliver- 
ing ja  composition  by  rote,  the  memory  is  so  much  upon 
ihe  stretch,  that  a  degree  of  embarrassment  necessari- 
ly ensues.     The  success  of  the  actors,  I   am  aware,  will 

:  "  Off  come  the  gloves  :  and,  the  hands  being  well  chafed,  he  shrinks  up 
his  shoulders,  and  sf  retches  forth  himself  as  if  he  were  going  to  cleave  a  bullock's 
head,  or  rive  the  body  of  an  oak."  F.achardh  Contempt  of  the  Clcrgij. 


DELIVERY    OF  A  SERMON.  399 

form  a  strong  objection  to  this  observation ;  but,  let  it 
be  remembered,  the  speeches,  which  they  have  to  com- 
mit to  memory,  are  so  short,  that  they  will  not  bear  any 
comparison  with  the  delivery  of  a  long  and  complex 
piece  of  composition  ;  not  to  mention  the  aids,  which 
they  receive  from  what  is  called  the  cue,  or  the  respon- 
ses of  the  other  characters,  and  from  the  constant  atten- 
tion of  the  prompter. 

It  was  my  intention  to  have  concluded  with  a  criti- 
cal examination  of  the  most  approved  specimens  extant 
in  this  species  of  composition  ;  but  I  find  I  have  already 
exceeded  my  limits,  and,  I  fear,  have  exhausted  the  pa- 
tience of  the  reader.  Indeed  I  have  been  compelled, 
for  the  sake  of  brevity,  to  omit  several  remarks,  which 
might  have  been  useful  to  some,  and  acceptable  to  many 
persons ;  and  have  confined  myself  to  what  I  esteemed 
absolutelv  necessarv- 


A  LETTER 


OK 


THE   ART   OF   PREACHING 


TRANSLATED  FROM  M,  REYBAZ. 


!)1 


LETTER 


ON 


THE  ART  OF  PREACHING. 


Being  about  to  take  upon  yourself  the  office  of  a 
Preacher  of  the  Gospel,  you  solicit  my  advice,  which  I 
consider  as  a  proof,  that  you  feel  the  difficulties  attend- 
ant upon  what  you  are  going  to  perform.  How  many 
young  Preachers  do  we  see,  who  have  received  no  pre- 
vious instructions— and  who  have  not,  it  may  be  presum- 
ed, considered  instruction  necessary ;  presenting  them- 
selves, with  confidence  before  a  public  assembly  !  The 
modesty,  which  characterises  you,  is  an  omen  of  your 
success,  and  you  deserve  a  more  able  guide,  than  my 
knowledge  and  abilities  allow  me  to  be. 

As  you  have  resolved  to  adopt  the  ecclesiastical  vo- 
cation, you  have,  doubtless,  made  a  previous  investiga- 
tion of  your  resources,  and  compared  your  several  fac- 
ulties, not  with  those  of  persons,  whose  lives  have  been 
devoted  to  their  profession,  but  with  those  which  the 
discharge  of  the  duty  requires.  You  have  also,  I  trust, 
compared  the  importance  of  the  work,  with  the  powers 
of  your  mind  ;  remembering,  that  you  should  not  under- 
take any  engagement  without  having  first  ascertained 
your  capability  to  fulfil  it. 


104  OS  THE  ART  OF  PREACHING. 

Few  vocations  require  such  an  union  of  talents,  as 
that  of  a  minister  of  the  gospel.  It  calls  forth  every  en- 
dowment of  the  mind,  all  the  faculties  of  the  soul,  and 
the  most  attractive  gracefulness  of  the  body.  Of  these 
several  powers,  some  are  more  essential  than  others; 
some  are  so  indispensably  necessary,  that  a  young  man 
is  unpardonable,  if  he  engage  in  this  work  of  the  Lord, 
without  them. 

If  our  studies  have  been  well  directed ;  if  we  have 
profited  by  application  ;  and  if  we  are  ambitious  to  dis- 
tinguish ourselves  in  our  profession  ;  it  is  quite  sufficient 
to  have  been  born  with  common  abilities,  to  possess  the 
qualities  of  mind  requisite  for  a  preacher.  A  certain 
flow  of  ideas,  and  a  perfect  knowledge  of  the  holy  scrip- 
tures, is  the  effect  of  mature  study.  One  view  of  a  sub- 
ject will  discover  what  it  principally  contains,  to  form 
the  basis  of  a  discourse  ;  and  a  knowledge  of  logic  will 
teach  you  to  make  an  happy  decision,  and  just  arrange- 
ment. There  is  not  a  man,  devoted,  in  any  degree,  to 
his  calling,  who  cannot,  with  care  and  labour,  compose 
a  sermon,  which,  if  not  eloquent,  will,  at  least,  be  useful 
and  edifying. 

A  knowledge  of  the  human  heart  is  just  as  necessa- 
ry to  a  preacher,  as  that  of  the  holy  scriptures.  The 
human  heart  is  a  difficult  book,  and  if  we  do  not  read, 
carefully,  every  page,  we  ought,  at  least,  to  study  the 
principal  chapters  :  it  will  prevent  us  from  erring,  by 
describing  an  imaginary,  in  the  place  of  a  real,  being, 
and  will  supply  us  with  that  information,  which  will  ena- 
ble us  to  know,  what  is  of  all  things  the  most  difficult ; 
ourselves. 

For  want  of  society,  which  is,  in  this  respect,  the 
best  school  for  a  preacher,  but  which  we  cannot  always 


ON  THE  ART  OF  PREACHING,  405 

frequent,  he  should  study  the  most  celebrated  moralists  : 
let  him,  above  all,  read  that  celebrated  orator,  Massil- 
lon,  from  whom  nothing  that  concerned  the  human  heart 
was  concealed.  I  am  not  ashamed  to  recommend  to  his 
perusal,  works  of  imagination,  which  are  distinguished 
by  purity  of  morals,  "and  detail  of  character,  designed  at 
once,  to  interest  the  affections,  and  improve  the  under- 
standing. 

There  is  not  a  subject  within  the  sphere  of  an  ora- 
tor, which  does  not  demand  a  certain  diversity  of 
thoughts,  the  solution  of  which  requires  care  and  exer- 
cises judgment,  together  with  an  order  and  method,  in 
the  arrangement  of  them.  There  is,  moreover,  a  cer- 
tain quality,  valuable  in  itself,  and  indispensable  to  an 
orator,  which  animates  and  inspires  all  his  discourses, 
and  which  displays  its  intuitive  power  more  fully  in  some 
persons  than  others  ;  this  quality  is  inherent  in  the  soul ; 
it  cannot  be  acquired  by  diligence  :  I  describe  it  in  one 
word — sensibility. 

If  an  orator  has  not  sensibility,  he  cannot  attain  the 
highest  end  of  his  labours,  which  is  to  affect  the  heart, 
while  he  informs  the  understanding.  There  is  no  enac- 
tion produced  by  eloquence,  which  does  not  spring  from 
sensibility.  It  was  that  which  inspired  Fenelon,  Bossu- 
et,  Flechier,  Massillon,  Saurin,  the  Abbe  Poul,  in  some 
of  their  finest  passages.  He,  who  is  so  phlegmatic,  as 
always  to  leave  his  hearers  unaffected,  is  in  want  of  an 
oratorical  requisite,  for  which  no  learning  can  atone,  and 
which  no  diligence  will  supply. 

What  then  shall  we  say  of  those  preachers,  who, 
far  from  transforming  into  sentiment,  the  abstract  prin- 
ciples of  morality,  even  speak  in  the  language  of  meta- 
physics ?    Would  an   orator,   endowed   with  sensibility. 


406  ON  THE  ART  OF  PREACBOTCT. 

pursue  so  inefficacious  a  mean  of  edification  ?  Be  a  phi- 
losopher ;  but  in  discourses  from  the  pulpit,  assume 
neither  the  tone,  nor  the  language,  of  philosophy. 

Sensibility,  it  is  to  be  observed,  has  its  degrees,  and 
may  increase  by  exercise.  Thus,  I  would  not  prevent  a 
man  from  becoming  a  preacher,  because  he  discovers  no 
more  than  a  spark  of  it,  or  because  his  attempt  to  in- 
troduce it  into  his  discourses  is  feeble,  and  in  consequence 
unsuccessful.  It  is  sufficient  to  be  not  absolutely  devoid 
of  sensibility,  provided  we  can  by  the  force  of  applica- 
tion, excite  in  ourselves  a  certain  degree  of  energy. 
For  that  purpose,  shun  those  exhibitions,  which  harden 
the  heart  ;  frequent  no  spectacles,  which  do  not  give 
soft  impressions  ;  let  your  time  be  employed  in  that 
course  of  reading,  which  inspires  virtue,  whose  natural 
delineations  affect  the  breast  with  gentle  emotions,  with- 
out rending  it.  When  this  power  has  taken  possession 
of  the  heart,  it  will  show  itself  in  your  public  discours- 
es. You  have  then  only  to  yield  to  its  impressions ;  and 
when  you  come  to  deliver  your  subject  from  the  pulpit, 
your  enunciation,  while  it  evinces  your  meaning,  will 
Communicate  your  portion  of  sensibility  to  your  auditory. 

In  order  that  your  sermons  may  produce  the  effect 
intended  by  them,  you  must  endeavour  to  rehearse  them 
from  memory.  Have  you  then  a  memory  adapted  to 
that  purpose  ?  Can  you,  without  occupying  too  much 
time,  and  giving  too  great  diligence,  learn  your  sermon, 
so  as  to  deliver  it  with  ease,  and  repeat  it  without  em- 
barrassment ?  Memory  is,  like  sensibility,  strengthened 
by  exercise.  I  know  it.  You  cannot  have  finished  your 
academical  studies,  without  having  frequently  exerted 
your  memory,  and  tried  its  power.     You  can,  therefore, 


ON  THE  ART  OF  PREACHING.  407 

form,  in  this  respect,  a  tolerably  competent  judgment  of 
yourself. 

If  your  memory  be  treacherous,  and  you  cannot  de- 
pend upon  it ;  how  will  you  be  distinguished   in   a   pro- 
fession, of  which  it   a   principal   requisite  ?     If  you  at- 
tempt to  repeat  your  sermon,  and   do  not  perfectly  re- 
collect it,  you  occasion  great  distress  to  your  audience  : 
and  how  can  you  give  that  freedom  to  your  utterance, 
and  that  action  to  your  elocution,  which  are  indispensa- 
ble towards  producing  a  high  effect  ?    If  you  hesitate, 
you  deprive  your  delivery  of  the  advantages  it  has  over 
reading.     In  that  case,  rather  read,  than  attempt  to  re- 
peat ;  or,  I  would  say,  rather  give  up  the  pulpit  forever, 
where  there  is  a  barrier  to  your  success,  and   which,  if 
you  have  any  attachment  to  your  profession,  or  respect 
for  yourself,  will   produce   in  you  only  uneasiness   and 
mortification.* 

But  in  vain  do  you  possess  an  unruffled  memory,  if 
your  audience  lose  any  parts  of  your  discourse,  through 
the  weakness  of  the  organ  which  is  to  transmit  it  to 
them.  A  clear,  loud  voice,  which  can,  without  straining 
or  effort,  be  distinctly  heard  by  a  numerous  assembly,  is 
a  happy  and  an  invaluable  quality  in  an  orator.  A  pow- 
erful voice  commands  the  attention,  and  prevents  the 
distraction  of  mind,  which  is,  alas  !  too  prevalent  in  the 
best  disposed    congregations.     It   is  not   only   requisite. 


*  To  address  the  congregation,  is  the  mode  of  speaking  both  the  mosi 
pleasing  and  useful  to  the  auditory,  and  at  the  same  time,  the  most  natural  and 
satisfactory  to  the  orator;  by  which,  I  mean,  the  directing  his  voice  both  to  the 
right  and  left ;  to  be  able  to  do  this  oratorically,  he  must  know  his  sermon 
thoroughly,  and  by  glancing  his  eye  upon  it,  as  he  turr.9  his  head  from  one  9ide 
to  the  other — for  there  should  be  scarce  any  motion  of  his  person — he  will  havr. 
the  appearance  of  repeating,  while  he  possesses  the  advantage  of  frequent  re 
■course  to  his  manuTripf. 


408  ON  THE  ART  OF  PREACHING. 

that  every  individual  should,  without  being  eagerly  in- 
tent, and  throughout  every  part  of  the  church,  hear  the 
preacher ;  but  it  is  also  requisite,  that  it  should  be  im- 
possible not  to  hear  him ;  and  that  the  sound  should  be 
clear  and  full,  even  when  he  is  giving  the  utmost  melo- 
dy to  his  periods. 

It  is  not  always  that  a  voice  is  of  sufficient  extent, 
and  it  is  not  always  that  a  public  speaker  is  an  orator. 
It  has  happened  to  me,  more  than  once,  to  have  been 
present  at  a  sermon,  and  not  to  have  heard  it :  many 
others  were  in  the  same  predicament.  What  signified 
it,  therefore,  whether  the  sermon  was  good  or  bad  ? 
The  preacher  may,  under  shelter  of  one  defect,  conceal 
many. 

Monotony  is  one  of  the  natural  and  unhappy  attend- 
ants upon  a  feeble  enunciation.  The  orator,  possessing 
only  a  small  compass  of  voice,  cannot  vary  his  cadence. 
It  is  still  worse  if  he  make  any  efforts  to  be  heard  :  he 
then  does  not  speak  ;  he  only  squeaks  ;  his  voice  be- 
comes unnatural ;  he  has  only  one  tone,  and  it  offends? 
the  ear. 

Exercise  it  is  said,  strengthens  the  voice,  gives  it 
power  and  extent ;  this  is  true,  when  the  weakness  is  in 
the  organ  only ;  when  the  voice  wants  merely  to  be  ex- 
erted, and  to  have  a  more  ample  range.  But  if  this  de- 
fect, as  it  often  happens,  arises  from  the  lungs,  it  cannot 
be  overcome,  except  at  the  risque  of  one's  health,  or,  it 
may  be  of  life. 

The  chief  means  of  remedying  the  weakness  of  the 
organs,  is  to  articulate  very  distinctly.  Clearness  of 
pronunciation  will  contribute  to  make  you  heard  more 
than  the  greatest  exertion  of  voice  ;  the  syllables  should, 
in  succession,  strike  the  ear,  and  this  should  be   the  oV 


ON  THE  ART  OF  PREACHING,  409 

ject  of  unceasing  attention.  You  will  form  a  very  erro- 
neous judgment,  if  you  take  the  tone  of  familiar  conversa- 
tion as  a  rule  for  a  public  discourse.  In  the  one  case,  you 
speak,  if  I  may  be  allowed  the  expression,  to  the  ear  of 
your  hearer,  and  nothing  escapes  him ;  in  the  other,  the 
word  has  to  find  his  ear — to  reach  him  at  the  extremi- 
ties of  a  large  building;  feeble  sounds  never  arrive  there; 
and  if  even  the  pronunciation  is  not  unusually  distinct  no- 
thing is  heard  in  the  remote  parts  of  the  church,  but 
sounds,  which  are  altogether  inarticulate. 

Clearness  of  pronunciation  is,  to  the  ear,  what  clear- 
ness of  perception  is  to  the  mind ;  we  must  express  our- 
selves without  embarrassment,  to  be  heard  ;  and  we  may 
apply  to  the  delivery  of  a  discourse,  what  Quintilian  said 
of  the  discourse  itself;  prima  virtus  orationis  pcrspicuitas, 

I  suppose  then,  you  possess  those  elemental  qualities 
I  have  briefly  mentioned,  and  which  constitute  the  very 
first  principles  of  elocution ;  you  are  now  about  to  com- 
mence your  vocation, 

Do  you  know,  my  friend,  how  to  read  ?  This  ques- 
tion may  astonish  you  ;  but  you  may  have  read  a  great 
deal,  without  knowing  how  to  read.  There  are  some 
preachers,  who,  arrived  at  old  age,  have  read  all  their 
life,  and  who  are,  themselves,  the  evidences,  that  good 
reading  is  very  rare. 

To  read,  is  not  to  collect  letters  and  syllables  ;  it  is 
not  to  pronounce  words  and  sentences :  it  is  to  express 
the  sense  of  these  sentences;  it  is  to  represent  the 
thoughts  of  a  discourse,  in  their  appropriate  colours. 
It  is  to  blend  the  different  passages,  in  such  a  manner  aa 
not  to  injure  each  other  ;  but,  on  the  contrary,  to  give 
to  each  mutual  strength  and  assistance.  It  is  to  distin- 
guish, by  the  accent,  what   is  only  argumentative,  from 

52 


4 10  ON  THE  ART  OF  PREACHING. 

what  is  pathetic  and  oratorical ;  it  is  to  discern  any  im- 
portant end  in  a  sentence,  in  order  to  detach  it  from 
the  rest,  and  express  it  without  affectation,  and  without 
the  appearance  of  design ;  it  is  to  convey  the  idea,  rather 
than  the  expressions,  the  sentiments  rather  than  the 
words;  it  is  to  follow  the  impulse  of  the  discourse,  in  such 
a  manner,  that  the  delivery  may  be  quick  or  slow,  mild 
or  impetuous,  according  to  the  emotions  it  should  excite. 

To  read,  is  to  express,  by  variations  of  voice,  the 
comforts  arising  from  the  consciousness  of  innocence,  and 
the  horrors,  from  the  instigations  of  vice ;  the  warmth 
of  zeal,  and  coolness  of  indifference  ;  indignation,  fear, 
pity,  and  benevolence  ;  the  blessings  and  chastisements 
of  God ;  the  pride  and  misery  of  man  ;  the  supplications 
to  the  Supreme  Being,  and  the  pathetic  exhortations  to 
sinful  men.  In  short,  to  read,  is  to  distinguish  our  sev- 
eral thoughts  and  sentiments,  by  inflections  of  voice, 
which  should,  at  once,  describe  their  meaning,  and  im- 
press their  power. 

When  you  have  got  the  better,  if  it  be  possible,  of 
all  provincial  accent,  and  your  pronunciation  is  pure  and 
correct ;  when  you  have  accustomed  yourself  to  read 
aloud,  with  feeling,  and  varying  your  tones,  in  such  a 
way,  that  what  you  read,  may  be  well  understood ;  then, 
progressively,  raise  your  voice,  three  or  four  notes  high- 
er than  the  common  tone  ;  and  do  not  appear  in  the 
pulpit,  until  you  have  many  times  repeated  this  useful 
experiment. 

Timidity,  when  its  influence  is  greatly  predominant, 
disconcerts  ;  it  prevents  the  exertion  of  talent.  On  the 
other  hand,  presumptuous  confidences  prejudices  an  au- 
ditory against  the  speaker,  who  should,  by  all  means,  pre- 
possess their  ^ood-will.     Keep  then,  a  wise  moan.     Ap- 


ON  THE  ART  OF  PREACHING.  41 1 

pear,  at  least,  to  entertain  a  very  modest  opinion  of 
yourself,  which  has  always  the,  effect  of  disarming  criti- 
cism, and  conciliating  the  esteem  of  a  congregation.  I 
have  seen  preachers,  who,  to  practise  a  little  deceit  on 
themselves,  and  thereby  shun  the  distractions  which 
their  timidity  might  occasion,  fix  their  eyes  on  a  pillar 
of  the  church,*  and  address  their  discourse,  exclusively, 
to  it.  This  mode  of  speaking  is  not  judicious.  The 
preacher  loses  by  it  all  the  warmth  of  his  zeal,  and  de- 
stroys the  effect  of  the  expression  of  countenance.  It  is 
the  assembly  he  ought  to  look  in  the  face.  To  them  he 
proposes  his  questions ;  to  them  he  addresses  the  rea- 
soning of  his  propositions,  the  gentleness  of  his  reproofs, 
and  the  earnestness  of  his  exhortations.  It  is  the  assem- 
bly which  animates  the  orator,  which  inspires  him  with 
suitable  tones,  and  with  a  pleasing  cadence.  How, 
without  looking  continually  around  him,  can  he  perceive, 
whether  the  attention  of  his  congregation  is  supported, 
or  relaxed  ?  And  how  can  he  again  attract  it,  when  it 
has  been  suffered  to  escape,  but  by  redoubled  zeal,  and 
a  more  impassioned  address  ? 

Scarcely  has  the  preacher  opened  his  mouth  than  a 
religious  fascination  inspires  the  audience.  He  is  no 
longer  an  ordinary  person.  He  is  an  heavenly  ambas- 
sador, invested  with  divine  authority  ;  his  language,  hi? 
accents,  assume  a  more  grave  and  solemn  character  than 
those  of  a  mere  man.  Happy,  if  nothing  throughout  the 
discourse  happen  to  dissipate  the  illusion,  and  divert  the 
attention  of  the  auditory  ! 

*  When  a  Clergyman  preaches  in  a  Church,  with  which  he  is  not  at  all 
acquainted,  to  direct  his  voice,  at  the  beginning  of  his  sermon,  to  a  distant  ob- 
ject, is  not  injudicious.  Dr.  Hinchliffe,  the  late  bishop  of  Peterborough,  always 
did  so,  and  he  was,  during  his  life,  considered  one  of  the  best  preachers  in  thr 


church  of  England. 


412  ON  THE  ART  OF  TRE ACHING. 

You  comprehend  that  it  is  not  necessary,  in  the  ex- 
ordium of  your  discourse,  to  give  yourself  up  to  decla- 
mation. If  you  except  these  cases  when  the  preacher 
seems  overcome  with  a  thought  which  prepossesses  him  ; 
when  he  communicates  to  his  auditory,  a  powerful  im- 
pulse, the  effect  of  his  preceding  meditations  ;  except,  I 
say,  these  cases,  which  are  rare,  you  should  enter  on 
your  discourse  with  composure,  elegance,  and  simplicity. 

We  see  preachers  who  seem  to  be  exhausted  with 
their  exordium.  They  elevate  their  voice  to  the  high- 
est pitch  at  the  very  commencement.  Did  that  exordia 
um  constitute  the  whole  of  the  sermon,  they  would  not 
be  reprehensible;  but  it  is  only  an  introduction;  and 
when  they  come  to  the  main  point  of  the  subject,  they 
are  not  able  to  support  the  power  with  which  they  set 
out ;  and  their  discourse  appears  like  a  monster,  with 
a  large  head  and  a  meagre  body. 

Let  the  mildness  of  your  exordium  prescribe  to  you 
the  proper  tone  in  which  it  requires  to  be  delivered. 
Four  guarded  gesture  should  correspond  with  it,  and  all 
action  should  be  restrained.  An  exordium,  indeed,  is 
not  always  necessary  ;  sometimes  a  preacher  enters  on 
the  subject  without  a  previous  introduction. 

I  do  not  hesitate  to  prefer,  in  a  sermon,  divisions 
formally  announced,  to  those  which  are  only  intimated 
by  transitions,  in  the  arrangement  of  the  discourse. 
This  last  method,  is  doubtless,  the  most  oratorical,  but, 
certainly,  not  the  best  adapted  to  assist  the  memory  of 
those,  who  pay  little  attention. 

In  printed  discourses  I  prefer  divisions,  rather  impli- 
ed than  expressed,  where  the  reader  can  review  the 
plan,  which  the  author  has  traced.  Whereas,  in  a  dis- 
course, which  is  to  be  delivered,  clear  divisions  are   ne- 


ON    THE  ART  OP  PREACHING,  413 

cessary,  for  the  sake  of  remembering  what  has  been 
spoken.  It  is  the  handle  of  a  vase,  in  the  taking  hold 
of  which,  every  thing  it  contains,  goes  with  it ;  but  if  it 
has  no  handle,  and  is  out  of  our  reach,  its  contents  are 
lost  to  us. 

After  having  fixed  the  attention  of  your  audience  on 
the  plan  you  propose  to  follow,  you  then  fully  open 
your  discourse,  and  pass,  by  means  of  transition,  from 
one  point  to  another. 

It  is  by  incorporating  argument  and  eloquence,  doc- 
trine and  exhortation,  precept  and  address,  that  you  are 
enabled  to  vary  your  delivery  ;  if,  at  least,  your  mode 
of  speaking  corresponds  to  your  plan  of  composition. 

Most  of  the  French  Catholic  preachers  are  full  of  fire  ; 
but  as  they  begin  they  conclude  ;  the  whole  discourse 
is  a  constant  peroration.*  Let  me  not  be  mistaken ; 
atone  always  exalted;  a  severe  system  of  morality; 
singularity  of  sentiment,  and  extravagance  of  hyperbole, 
are  only  the  characters  of  vehemence,  and  by  no  means 
denote  the  excellence  of  the  preacher.  I  would  rather 
undo,  than  overdo,  the  thing:  what  does  not  attain  the 
proposed  end,  is  but  feeble  ;  what  exceeds  it,  is  ridicu- 
lous. 

There  are  some  cases  in  the  delivery,  where  the 
manner  of  speaking  depends  entirely  on  the  preceding 
parts.  After,  for  instance,  some  very  vehement  passa- 
ges, the  more  tranquil  should  gradually  abate  of  their 
force  ;  the  waves  of  an  agitated  sea  do  not  calm  imme- 
diately, although  the  wind  ceases. 

*  Notwithstanding  tin's  censure  passed  upon  the  Catholic  preachers,  sure  I 
am,  that  their  Sermons,  if  judiciously  abridged,  and  adapted  to  an  English 
Protestant  congregation,  would  produce  the  highest  effects.  The  preacher,  who 
would  thus  prepare  them,  would,  I  doubt  not,  have  an  auditory,  both  increasing 
In  numbers,  and  improving  in  morals. 


fl  14  OX  THE  ART  OF  PREACHING. 

Would  you  be  indeed  distinguished ;  be  simply  ele- 
gant, and  uniformly  proper  ;  be  calm,  in  general,  in  or- 
der to  be  vehement,  when  the  juncture  shall  arrive. 
Reserve  your  oratorical  powers  for  the  conclusion  of 
your  discourse,  when  you  apply  more  particularly  to 
your  audience,  the  general  truths,  which  you  have  been 
propounding. 

In  avoiding  monotony,  that  is,  a  tone  uniformly  the 
same,  be  careful  not  to  fall  into  what  is  called  a  whine 
or  cant,  wrhich  is  still  more  insupportable  than  monotony 
itself.  This  whine  or  cant,  consists  in  the  use  of  two  or 
three  tones,  which  return  in  the  same  order,  and  ter- 
minate by  the  same  fall  ;  the  preacher  acquires  these 
bad  habits,  when  the  weakness  of  his  voice  forbids  the 
variety  of  necessary  tones,  or  when  habit  takes  the 
place  of  sense,  and  of  earnestness.  This  fault  is  tolera- 
ble to  an  audience,  and  not  unfrequently,  renders  preach- 
ing useless. 

I  much  wish  that  young  preachers  would  not  neglect 
any  means  of  forming  their  voice,  and  improving  their 
car.  Some  knowledge  of  vocal  music*  would  be  very 
useful  to  them  ;  the  practice  of  it  would  acquaint  them 
with  many  secrets. 

What  I  remark  on  the  voice,  may,  in  many  respects, 
be  said  of  action.  It  ought  to  be  just,  expressive,  sim- 
ple, and  at  the  same  time  varied.  But  what  gives  ex- 
pression to  action  ?  What  are  its  defects  and  qualities  ? 
Are  there  any  rules  to  follow  concerning  it  ?  We  have 
no  fixed  model  to  consult,  as  we   have   on  written  elo- 

*  I  once  heard  the  following  remark  made  by  a  clergyman,  who  is  an  orna- 
ment to  hie  profession,  and  it  is  consonant  to  general  observation  ; — "The  re- 
commendation of  vocal  music  ?cems  equivocal,  and  is  not  founded  on  experience, 
since  I  have  known  the  finest  singers  and  players,  unable  to  read  well,  and  onthr 
ontrary,  excellent  readers  make  vtry  bad  singers." 


ON  THE  ART  OF  PREACHING.  415 

quence.     We  must  collect   transient  observations,   and 
determine  between  disputed  principles. 

Action  is  indispensably  necessary  in  the  art  of  ora- 
tory ;  it  is  dictated  by  feeling,  emotion,  and  zeal,  and  is 
not  always  regulated  without  difficulty.  Observe  the 
drawings  of  great  painters,  in  their  representation  of  the 
action,  which  they  give  to  persons,  Junius,  in  his  trea- 
tise on  the  painting  of  the  ancients,  says,  that  the  hands 
assist  the  words,  that  they  can  demand,  promise,  call, 
detest,  interrogate,  refuse,  and  declare  the  different  af- 
fections of  the  soul.  Action  is  the  means  by  which  the 
dumb  make  themselves  understood  :  by  it  they  express 
all  their  sentiments,  and  convey  all  their  thoughts. 

Gesture  is  very  common  and  familiar  to  persons,  who 
are  quick  and  lively  ;  it  is  less  so  with  sedate  and  quiet 
people.  The  Italians  use  much  gesticulation  when  they 
speak ;  it  is  not  the  case  with  the  inhabitants  of  the 
more  nothern  countries.  In  France,  where  exterior 
appearance  is  so  much  studied,  good  taste  suppresses  all 
gesture  ;  the  women,  especially,  who  pass  for  the  most 
accomplished,  absolutely  renounce  it,  finding,-  no  doubt, 
that  it  is  much  easier  to  abstain  from,  than  to  regulate 
it.  Their  conversation  would,  in  consequence,  appear 
uninteresting,  did  they  not  supply  the  place  of  action, 
by  a  cadence  in  their  speech,  and  an  ease  in  their  de- 
portment. 

An  orator  without  action,  would  deprive  himself  of 
one  great  means  of  persuasion  and  effect ;  his  eloquence 
would  be  unaffecting,  and  would  be  destitute  both  of  its 
charms  and  power. 

Gesture  should  not  approach  to  pantomime.  Too 
much  repeated,  and  too  vehement,  it  fatigues  the  eyes, 
and  Iopcs  its  excellence. 


41(5  ON  THE  ART  OF  PREACHWd. 

If  any  profound  sentiment  affect  you ;  if  you  speak 
of  any  thing,  which  inspires  you  with  reverence,  as  God, 
his  providence,  and  adorable  perfections,  gesture  is  then 
altogether  unseasonable ;  more  especially,  if  you  intro-, 
duce  the  divinity  as  speaking  unto  man,  let  a  perfect 
composure  have  place  throughout  your  whole  frame ; 
as  gesture  and  action  could  give  neither  power  to  your 
language,  nor  dignity  to  your  sentiments. 

If  you  have  any  principle  to  establish,  any  feeling  to 
describe,  call  in  action  to  your  assistance  ;  but  let  it  be 
grave  and  chaste,  and  not  intemperate  and  ludicrous.' 
The  violent  motion  of  the  hands  is  not  less  offensive, 
than  the  babbling  of  the  tongue  ;  there  is  a  dignity  pe- 
culiar to  the  pulpit,  which  is  violated  by  unseemly  action. 

Action  should  be  free  and  unrestrained.  It  should 
proceed  from  the  shoulders ;  that  which  arises  from  the 
elbow,  and,  more  especially,  from  the  hands, 'is  not  suf- 
ficiently dignified.  When  your  period  is  finished,  let 
your  action  cease  :  and  do  not  use  a  variety  of  gestures 
to  express  one  idea. 

The  two  arms,  only,  can  contribute  to  action.  Be 
careful,  when  you  use  them  together,  that  their  motions 
correspond.  Their  want  of  concord  would  be  as  offen- 
sive to  the  eye,  as  harshness  of  sound  is  grating  to  the 
ear. 

In  general,  when  one  hand  only  is  used,  the  right 
should  be  preferred.  Not  that  it  is  has  any  advantage 
over  the  left ;  but  whether  it  is  that  a  public  speaker  is 
more  accustomed  to  use  it,  or  that  the  eye  is  more  ha- 
bituated to  the  use  of  it,  the  action  of  the  left  hand  sel- 
dom appears  graceful. 

Some  writers  on  oratory  have  endeavoured  to  pre- 
scribe bounds  to  the  height  the  action  of  the  hand  should 


ON  THE  ART  OF  PREACHING,  417 

be  carried ;  do  not,  it  has  been  said  by  some,  let  it  pass 
the  head  ;  by  others,  let  your  passions  direct  you ;  and 
if  they  impel  you  to  raise  your  hands  above  your  head, 
they  will  produce  no  bad  effect.  It  is,  then,  nature, 
which  dictates  it.  Nature,  alone,  should  limit  you  in 
your  animating  exclamations ;  and  in  an  ardent  invoca- 
tion, and  in  a  transport  of  admiration,  nature,  alone, 
should  be  your  guide. 

But  let  your  action  be  always  just  ;  there  are  some 
men,  in  whom  it  is,  unfortunately,  always  false.  Hav- 
ing neither  judgment  nor  ear,  their  action  is  never  what 
it  should  be. 

Should  this,  unhappily,  be  your  case,  discard  action 
altogether.  It  is  much  better  to  deprive  yourself  of  its 
advantages,  were  it  even  unexceptionable,  than  to  make 
it  either  embarrass  your  periods,  or  give  them  a  con- 
trary meaning.  Just  action,  and  a  correct  judgment, 
usually  go  together.  Nature  seldom  allows  the  perfec- 
tion of  one,  with  the  absence  of  the  other. 

The  action,  which  would  attempt  to  express  words, 
of  which  a  sentence  is  composed,  would  evidently  fail  in 
its  effect.  It  would  be  as  offensive  as  trifling :  it  is  the 
general  meaning,  and  predominant  idea  which  should  be 
conveyed.  But  how  is  this  to  be  accomplished  ?  It 
cannot  be  taught.  Judgment,  taste,  and  above  all,  good 
models  will  illustrate  it. 

To  vary  the  gesture  is  a  talent,  and  this  talent  leads 
to  correctness;  for,  if  the  turn  of  a  discourse  varies  con- 
siderably, the  action  in  order  to  express  it,  ought  to  va- 
ry likewise.  When  a  preacher  has  only  one  gesture,  it 
will,  necessarily,  be  incorrect  or  insignificant ;  notwith- 
standing which,  a  dull  uniformity  of  action  is  the  com- 
mon defect  of  preachers.     The  whole  eloquence  of  the 

53 


118  o.N  THE  ART  OF  TRLACHlNo. 

person,  at  least,  with  many  preachers,  consists  in  spread- 
ing their  hands,  for  the  purpose  of  uniting  them  with  a 
loud  noise,*  and  in  continually  repeating  this  periodical 
motion.  Thus  they  make  the  auditor  the  victim  of  their 
unskilfulness  ;  they  torment  his  eyes,  and  wound  his 
ears,  without  mercy,  by  means  injudiciously  designed  to 
attach  and  please  them. 

The  arms  and  hands  are  not  the  only  instruments  of 
action ;  the  whole  person  ought  to  concur  in  it.  The 
positions  of  the  body  should  vary,  sometimes  by  turning 
to  the  right,*!"  and  sometimes  to  the  left.  I  have  often 
regretted,  that  our  pulpits^  were  not,  as  in  many  places 
in  Italy,  formed  like  a  tribune,  where  the  preacher 
could  move  at  liberty. 

Expressions  of  countenance,  the  fire  and  energy  of 
the  looks,  add  greatly  to  the  manner  of  delivery  ;  the 
turn  of  the  eyes  is  a  species. of  action,  which  gives  life 
to  eloquence. 

These  various  talents  are  only  means  to  add  effica- 
cy to  the  action  of  the  preacher.  To  action,  all  the  ob- 
servations I  have  made,  exclusively  relate.  It  is  the 
vehicle  of  thoughts  and  feelings,  with  which  a  minister 
can  more  sensibly  affect  his  audience.  To  say,  that  a 
preacher  has  just  and  appropriate  action,  is  to  say,  he 
possesses  in  an  eminent  degree,  all  the  exterior  qualities 

*  This  censure  equally  applies  to  the  Methodists,  Calvinists,  Independ- 
ents, &c. 

t  In  small  churches  no  inconvenience  may  arise  from  following  these  direc- 
tions; but  in  a  large  building,  where  the  pulpit  is  central,  while  the  person  of  the 
preacher  is  turned  towards  one  half  of  the  congregation,  the  other  is  generally 
prevented  from  hearing. 

%  Many  of  the  English  pulpits  are,  it  is  true,  sufficiently  awkward  ;  but  such 
as  M.  Reybaz  proposes,  would  only  tend  to  make  the  speaker  theatrical,  and 
would  totally  destroy  the  solemnity  of  the  preaching. 


ON  THE  ART  OF  PREACHING.  419 

of  an  orator,  in  alliance  with  the  liveliness,  which  gives 
to  these  qualities  their  power,  and  determines  their  ef- 
ects. 

Demosthenes  being  asked,  in  what  eloquence  con- 
sisted, centered  the  whole  in  action  ;  and  repeated  the 
same  word  three  times,  as  if  he  had  said,  it  included 
every  thing,  and  that  eloquence  could  not  exist,  inde- 
pendent of  it.  I  contrast  action  with  the  coolness  of 
those  orators,  little  deserving  of  the  name,  with  those 
ministers  of  habit,  who  do  not,  themselves,  feel  the 
truths  of  which  they  are  commissioned  to  make  others 
sensible  ;  or,  who  are  absolutely  indifferent  to  the  relig- 
ion which  they  preach,  and  the  effect  it  is  intended  to 
produce. 

I  do  not  hesitate  to  pronounce,  however  influenced 
we  may  be  by  custom,  that  the  effect  of  eloquence  is 
astonishing.  Compose  an  indifferent  discourse,  and  re- 
peat it  perfectly,  you  will  satisfy  your  audience  much 
more,  than  with  an  excellent  sermon,  delivered  with 
disgusting  monotony,  or  lifeless  utterance. 

How  many  times  have  we  been  delighted  with  the 
delivery  of  a  composition,  the  perusal  of  which  we 
could  not  endure  ?  And,  on  the  contrary,  how  often  has 
a  work,  which  pleased  us  in  the  reading  appeared  oth- 
erwise when  spoken  ?  what  inference  shall  we  draw 
from  this  ?  That  elocution  is  an  important  art ;  and 
that  a  preacher  cannot  apply  himself  to  it  too  attentive- 
ly :  not  for  the  purpose  of  giving  effect  to  a  bad  dis- 
course, but  to  exhibit  with  all  its  advantages,  a  sermon, 
convincing  by  its  argument,  and  efficacious  by  its  per- 
suasion. 

You  will  find,  in  the  history  of  eloquence,  that  the 
orator  owes  his  success,  principally,  to  declamation. 
The  harangues  of  Pericles,  produced,  in  his  mouth,  the 


420  ON  THE  ART  OF  TREACHING. 

highest  effect.  He  published  them  ;  but  Quintihari  es- 
teemed them  unworthy  of  the  reputation  they  had  ac- 
quired. The  minister  Du  Bosc  was  deputed  by  the 
Protestant  clergy  to  address  to  Louis  XIV.  their  remon- 
strances. I  have  just  heard,  said  that  prince,  the  finest 
preacher  in  my  kingdom.  The  extreme  feebleness  of 
the  sermons  published  by  Du  Bosc,  strongly  prepossess 
us  in  favour  of  his  exterior  eloquence. 

There  are  three*  sorts  of  declamation  ;  that  of  the 
pulpit,  of  the  theatre,  and  of  the  bar.  But  as  each  has 
a  species  of  eloquence  peculiar  to  itself,  so  it  hath  of  de- 
clamation likewise.  Whatever  it  is  that  a  person  re- 
peats, he  should  always  consider  who  it  is  that  speaks  ; 
who  are  the  people  addressed ;  what  ought  to  be  the 
subject  matter  of  the  discourse  \  and  under  what  cir- 
cumstances the  auditory  is  convened.  These  considera- 
tions regulate  the  art  of  speaking. 

The  preacher  commonly  speaks  to  instruct  the  as- 
sembly ;  he  is  transported  with  the  emotions  he  endeav- 
ours to  excite.  If  he  feel  sensibly,  if  he  be  sometimes 
moved  to  tears,  he  has  always  in  view  the  welfare  of 
his  audience  ;  the  declamation  of  the  preacher  will  be 
influenced  by  that  single  motive  ;  the  whole  tenor  of  his 
action  will  be  to  persuade  the  affections,  and  to  impress 
the  heart. 

One  successful  method  of  an  orator's  conciliating  the 
esteem  of  his  audience  is,  by  the  observance  of  oratori- 
cal decorum.  It  is  not  becoming  in  a  young  preacher  to 
censure  old  age  with  severity  ;  it  is  not  becoming  in 
him  to  be  austere  in  his  system  of  morality,  to  declaim 
against  permitted  pleasures,  and  not  to  allow  any  thing 

*  M.  Reybaz  knew  nothing  of  the  eloquence  of  the  British  parliament,  whicb 
surpasses  often  the  eloquence  of  the  pulpit,  even  in  France. 


ON  THE  ART  OF  PREACHING.  421 

to  human  weakness.  It  is  not  becoming  in  him  whose 
situation  in  life  is  obscure,  to  inveigh  loudly  against  rich- 
es ;  not  to  censure,  indiscriminately,  the  application  of 
them,  as  he  will  only  subject  himself  to  the  suspicion  of 
envy.  He  must  take  care,  at  the  Festivals  of  the 
church,  and  on  days  set  apart,  by  authority,  for  solemn 
worship,  not  to  preach  on  moral  subjects,  which  have 
been  often  discussed,  since  they  will  not  be  esteemed  ju- 
dicious and  appropriate. 

Be  attentive  to  what  your  age,  your  rank  in  the 
church,  your  condition  in  society,  the  times,  places  and 
persons  prescribe  to  you  to  say,  and  you  will  preserve 
decorum.  Religion  does  not  discard,  but  enjoins  it ;  re- 
ligion recommends  prudence,  which  suggests  the  great- 
est caution  in  not  wounding,  unnecessarily,  the  feelings 
of  others.  The  Essay  of  the  Abbe  Mallet,  on  oratori- 
cal decorum,  is  worthy  of  your  serious  perusal. 

There  are  many  works  on  preaching  ;  the  aera  of 
Louis  XIV.  produced  many,  and  the  seventeenth  century 
has  produced  more.  Much  as  may,  confessedly,  be 
gained  by  the  study  of  Treatises  on  Oratory,  if  your  ob- 
ject be  to  arrive  at  celebrity,  as  a  preacher,  still,  a  great 
genius  is  far  superior  to  their  instructions.  They  will 
teach  you  to  shun  the  defects  of  the  art;  but  will  they 
inspire  you  with  its  beauties  ?  There  exists  a  natural 
relation  between  the  mode  of  speaking,  and  of  what  Ave 
speak.  I  have  never  heard  an  eloquent  composition  de- 
livered, by  the  Author,  in  an  ungraceful  and  uninterest- 
ing manner. 

The  substance  of  all  the  rules  I  have  laid  down  is 
this,  that  a  preacher  ought  not  merely  to  seem,  but  ac- 
tually to  be  impressed  with  the  truths  he  delivers. 
Let  a  truly  religious  disposition  prevail  throughout  your 


422  ON  THE  ART  OF  I'EACHMG. 

discourse.  Let  not  your  preaching  be  such  as  will  be 
flattering  to  yourself,  but  adapted  to  the  improvement 
and  edification  of  your  audience.  The  perfection  of  el- 
oquence, in  a  Christian  orator,  consists  in  forgetting  him- 
self; the  importance  of  what  he  is  delivering,  and  the 
effect  it  ought  to  produce,  should  suppress  all  conscious- 
ness of  his  own  talents. 

Above  all,  let  your  morals  be  correspondent  to  your 
doctrine.  Let  your  appearance  excite  the  ideas  of  wis- 
dom, integrity  and  piety.  By  your  virtues,  attract  the 
respect  and  confidence  of  mankind,  that  every  heart 
may  be  disposed  to  profit  by  your  instructions.  Justify, 
by  your  example,  the  definition,  which  Quintilian  gave  of 
an  orator,  when  he  said,  the  upright  is  the  eloquent 
man. 

You  asked  me  for  instruction  in  the  art  of  preaching, 
persuaded  they  would  be  useful  to  you.  If  I  have  been 
fortunate  enough  to  answer  your  expectations,  answer 
mine  in  return.  May  you  make  an  happy  application  of 
the  principles  I  have  laid  down.  May  your  ministry  flour- 
ish, and  be  productive  of  the  most  blessed  effects  !  May 
you,  by  the  successful  cultivation  of  the  Lord's  vineyard, 
receive  as  the  reward  of  your  labours,  not  the  admira- 
tion and  the  praises,  but  the  blessings,  of  those  you  have 
instructed,  consoled,  and  nourished,  with  the  words  of 
life! 


A  LIST  OF  BOOKS 


TO  AID 


YOUNG    PREACHERS    IN    THE    SELECTION    OF    A    LIBRARY. 


'1  O  any  one,  who  is  acquainted  with  books,  it  will  be  evi- 
dent that  the  following  list  is  not  designed  to  be  taken  as  a  guide, 
in  the  selection  of  an  extensive  library.  It  would  require  a  vol- 
ume to  mention  even  the  titles  of  those  books,  which  might  be 
recommended  as  desirable  for  a  preacher  to  possess.  All  that 
is  intended  here,  is  to  enumerate  so  many  of  the  most  valuable 
works  as  to  assist  theological  students,  of  limited  means,  in  their 
early  selections.  They  whose  resources  will  admit  of  expensive 
purchases,  will  of  course  resort  to  such  catalogues  and  biblioth- 
ecas,  as  contain  ample  information  to  direct  their  choice. 

The  price  of  books  depends  so  much  on  the  quality  of  the 
edition,  and  the  circumstances  of  the  purchase,  that  it  is  omitted 
in  the  following  list. 

Biblia  Heb.     Michaelis,  vel  Simonis,  vel  Vander  Hooght. 
Lexicon  Heb.     Simonis  edit,  ab  Eichhornio,  vel  Gesenii,  edit. 

secund. 
Schleusneri  Lexicon  Nov.  Test.  2  vols.  8vo. 
Poli  Synopsis  Criticorum,  5  vols,  folio. 
Campbell  on  the  Gospels,  4  vols.  8vo. 
Lowth's  Lectures  on  Heb.  Poetry,  8vo. 

Translation  of  Isaiah,  8vo. 
Cruden's  Concordance  4to. 
Concordantice  Grseca,  Schmidii,  folio. 
Scott's  Commentary,  5  vols.  4to.  or  6  vols.  8vo„ 
Doddridge's  Expositor,  6  vols.  8vo. 
Guyse's  Paraphrase,  3  vols.  4to.  or  6  vols.  8vo. 
Macknight  on  the  Epistles,  G  vols.  8vo. 


424  UST  OF  BOOKS* 

Owen  on  the  Hebrews,  4  vols.  8vo. 

Titmannus  in  Evang.  Johann.  8vo. 

Patrick,  Lowth,  and   Whitby  united,  on  the  Old  and  New 

Testaments,  6  vols,  folio. 
Rosenmuller  in  Nov.  Test.  5  vols.  8vo.  recommended  so  far 

as  philology  is  concerned. 
Rosenmuller  in  Vet.  Test.  18  vols.  8vo.  recommended  only  so 

far  as  philology  is  concerned. 
Wolfii  Curse  Criticas  in  Nov.  Test.  5  vols.  4to. 
Mori  Hermeneutica  Nov.  Test.  2  vols.  8vo. 
Marsh's  Michaelis  Introd.  to  New  Testament,  8vo. 
Ernesti  Institutio  Interpretis,  12mo. 
Newcome's  Greek  Harmony  of  the  Evangelists,  3vo. 
Kuinoel  Cora,  in  Evangel.  .3  vols.  8vo. 
Paley's  Evidences  of  Christianity,  12mo. 

Horas  Paulina?,  8vo. 
Campbell  on  Miracles,  12mo. 
Stillingfleet's  Origines  Sacra;,  folio. 
Leland's  Advantage  and  Necessity  of  revelation,  2  vols.  8vo. 

View  of  Deistical  writers  2  vols.  8vo. 
Leslie'  Short  Method,  8vo. 
Chalmer's  Evidences,  8vo. 
Berkeley's  Minute  Philosopher,  8vo. 
Butler's  Analogy,  8vo. 
Douglas's  Criterion,  8vo. 
Gisborn,e's  Testimony  of  Nat.  Theol.  to  Christianity,  12mo. 

Paley's  Nat.  Theology,  12mo. 

Turrettini  Institutio  Theologian  Elenchticae,  3  vols.  4to» 

Van  Mastricht's  Theology 

Calvin's  Institutes,  translated  by  Allen,  3  vols.  8vo. 

Edwards's  Works,  8  vols.  8vo. 

Edwards  Jun.  on  Liberty  and  Necessity,  8vo. 
Against  Chauncey,  8vo. 

Hopkins'  System,  2  vols.  8vo. 

Dwight's  Theology,  5  vols.  8vo. 

Ridgley's  Body  of  Divinity,  with  notes  by  Wilson,  4  vols.  8vo. 

Magee  on  Atonement.  8vo. 


LI3T  OF  BOOKS.  42-;> 

Bellamy's  Works,  3  vols.  8vo. 

Fuller's  Works. 

Witsius  on  the  Covenants,  3  vols.  8vo. 

Wardlaw  on  the  Socinian  Controversy. 

Watts'  Works,  7  vols.  8vo. 

Witherspoon's  Works,  4  vols.  8vo. 

Johnson's  Dictionary,  4  vols.  8vo.  or  with  corrections  and  iargf. 

additions  by  Todd,  5  vols.  4to. 
Walker's  Pronouncing  Dictionary,  8vo. 

Elements  of  Elocution,  8vo. 

Key  to  Proper  Names,  8vo. 
Crabb's  English  Synonymes,  8vo. 

Campbell's  Philos.  of  Rhetoric,  2  vols.  8vo.  or  Amer.  edit.  8vo. 
Pickering's  Vocabulary  of  Americanisms,  8vo. 
Foster's  Essays,  12mo. 
Westminster  Con.  of  Faith. 

Campbell's  Lectures  on  Syst.  Theol.  and  Pulpit  Eloquence,  8vo. 
Young  Minister's  Companion,  8vo. 
Young  Preacher's  Manual,  8vo. 
Emmons'  Sermons,  3  vols.  8vo. 
Smalley's  Sermons,  2  vols.  8vo. 
Griffin's  Park  Street  Lectures,  8vo. 
Bates'  Works,  2  vols.  foL 
Gisborne's  Sermons,  3  vols.  8vo. 
Cooper's  Sermons,  2  vols.  8vo. 
Davies'  Sermons,  5  vols.  8vo. 
Walker's  (Robert)  Sermons,  4  vols.  8vo, 
Jay's  first  vol. 

Evans'  Sermons  on  Christian  temper. 
Owen  on  139th  Psalm,— on  Indwelling  Sin.  and  on  Spiritual 

mindedness. 
Flavel's  Works,  2  vols.  fol. 
John  Newton's  Works,  6  vols.  8vo„ 
Baxter's  Practical  Works. 
Law's  Serious  Call,  12mo. 
Wilberforce's  Practical  View,  12mo. 
Thomas  a  Kempis.  8vo. 

54 


420  LIST  OF  BOOKS. 

Pike's  Cases  of  Conscience,  12mo. 

Boston's  Fourfold  State,  12mo. 

Doddridge's  Rise  and  Progress,  12mo. 

Leighton  on  1  Peter,  2  vols.  8vo.    All  his  works  are  good. 

Campbell's  Lectures  on  the  Pastoral  Office,  8vo. 

Massillon's  Charges,  8vo. 

Mosheim's  Eccles.  Hist.  6  vols.  8vo. 

Milner's  Hist,  of  the  Church,  5  vols.  8vo. 

Prideaux'  Connexion,  4  vols.    8vo. 

Lowman's  Heb.  Ritual,  8vo. 

Among  the  standard  English  works  that  might  be  useful  to 

the  young  preacher  in  forming  his  style,  may  be  reckoned, 

Alison  on  Taste,  8vo. 

Spectator,  with  preface,  historical  and  biographical,  by  Chal- 
mers, 10  vols.  12mo. 

Johnson's  Rambler,  3  vols.  12mo. 
Beattie's  Works,  10  vols.  12mo. 
Milton's  Paradise  Lost,  &c.  2  vols.  12mo. 
Young's  Night  Thoughts,  12mo. 
Cowper's  Task,  12mo. 
Pope's  Poetical  Works,  4  vols.  12mo. 

A  few  general  books  of  reference,  are  almost  indispensable 
in  the  library  of  a  preacher,  as  they  often  furnish  him  with  im- 
portant information  when  he  most  needs  it,  and  with  a  small  ex- 
pense of  time.     Among  these  may  be  mentioned, 
Lempriere's  Biographical  Dictionary,  2  vols.  8vo. 

Classical  Dictionary,  8vo. 
Calmet's  Dictionary  of  the  Holy  Bible,  4  vols.  4to. 
Harmer's  Observations,  4  vols.  8vo. 
Wells'  Geography,  2  vols.  8vo. 
Burder's  Oriental  Customs,  2  vols.  8vo. 
H.  Adams's  View  of  Religions,  8vo. 
Gaston's  Collections,  8vo. 


INDEX. 


Page 

Action,  its  design 93,  396 

,  its  importance 415 

,  rules  for 415 

,  should  not  be  too  uniform. ..95, 

97,  414 

,    not  represent   words,   but 

thoughts 397 

,  among  the  ancients 92,  96 

,  of  English  preachers  in  the 

time  of  Addison 93 

Affectation,  of  peculiarity 128 

. ,  its  effect  upon  style 130 

Antithesis,  artificial,   should    be  a- 

voided 126 

Ambrose,  St 173 

Aristotle,  character  of  his  Rhetoric. 43 
Articulation,   distinct,    its    impor- 
tance  408 

Austin,  St 170 

,  his  rules   of  effectual  elo- 
quence   184 

,  his  opinion  of  the  design  of 

Christian  oratory 378 

,  success  of  his  preaching....  185 

Chrysostom,  St 174,  179,  360 

Cicero,  compared  with  Demosthenes  196 

,  his  opinion  of  the  knowledge 

necessary  to  an  orator. 71 — 74 
Classics,  ancient,   their  importance 

to  a  preacher 158 

Criticisms,    learned,    improper    for 

sermons,  note 163 

Cyprian,  St 169 

Demosthenes,  an  example  of  simple 

eloquence 187 

,  compared  with  lsocrates..41 

,  compared  with  Cicero... 196 

Divine  A ssistance,  peculiarly  neces- 
sary to  the  preacher 145 

,    encouragement    of   the 

preacher  to  seek  and  ex- 
pect it 26 

,  does  not  supersede  the 

necessity  of  eloquence  144,146 
Divisions  in  sermons  116 — 121,367,412 


Page 
Divisions,  rules  respecting.. 39,228-241 

Eloquence,  what 81,84,  140, 191 

,  ends  of. 39,45 

.  rules  of. 184 

,  examples  of  simplel85 — 190 

— — ,  of  the  Scriptures. ..147 — 151 

,  of  Paul 141 

,  Socrates  and  Plato's  opin- 
ion of. 64 — 69 

Emphasis 394 

Eyes,  their  influence  in  expressing 

emotion 103 

,  their  motions,  how  to  be  reg- 
ulated in  the  pulpit 411 

Fathers,  knowledge  of  desirable  to 

the  preacher 159,  160 

,  their  allegorical  interpreta- 
tion of  Scripture 177 

Greeks  and  Romans,  progress  of  ef- 
feminacy among 50 

,  their  application  of  music 

and  poetry 49 

Homer,  design  of  his  Iliad 57 

,  inferior  in  sublimity  to  the 

Scriptures 147 

Isocrates,  perverted  eloquence. .42,  123, 
126 
■,compared  with  Demosthenes  41 


Jerom,  St 173 

Knowledge,    importance    of,    to   a 

preacher 74 

,  of  men 70,404 

Longinus,  his  treatise  on  the  sublime  43 
,  his  description  of  Isocra- 
tes  197 

Men,  knowledge  of. 70,  404 

.Modulation 393 

Music,  use  made  of  by  the  ancients... 49 

Orator,  true  described 77,  194 

,  importance  of  virtue  to 59 

,  how  qualified 192 

Origen,  the  father  of  pulpit  oratory. 360 

,  his  allegorical  interpretation 

of  Scripture 178 

Panegyrics,  legitimate  design  of  56 — 58 


428 


INDEX. 


Page 

Panegyric,  rules  respecting ISO 

Paul,  resemblance  of  his  eloquence 

to  Demosthenes. • 141 

Piety  in  a  preacher 9-12,  198 

Plato,  his  opinion  of  the  Rhetori- 
cians  64 

,  his  manner  of  forming  an  orator  70 

Poetry,  use  made  of,  by  the  ancients  49 
Preacher,  importance   of  example 

in 62,  63 

,  effect  of  superficial  knowl- 
edge on  a 76 

,  necessity  of  talents  and 

learning  in  a 133,'404 

— — — ,  importance  of  sensibility 

in  a 405 

Preaching,  origin  and  progress  cf...359 
—362 

,  end  of 14 

,  importance  of. 15,20 

,  should    be   suited  to  the 

capacities  and  wants  of  the 

hearers 23 

,  pernicious  effects  of  in- 
discriminate, note....  125,  153 

,  affectionate  manner  of...  165 

,  angry  and  scolding,  note.  155 

,  importance  of  systematic  165 

,  extempore  and  memoriter 

compared  .112—116,396,407 
Reading,  the  art  of,  its  importance 

and  how  attained 409 

Scripture,  importance  of  a  compre- 
hensive and  familiar  ac- 
quaintance   with,    to    the 

preacher 152 — 158 

,  on  the  allegorical  inter- 
pretation of. 177 

,  quaint  and  whimsical  in- 
terpretation of. 199—212 

■    ...  fantastical  application  of  364 


Page 

Scripture,  eloquence  of. 147 — 151 

Sermons,  choice  of  subjects  for 362 

,  general  rules  of.. ...219— 227 

,  topics  of  invention  for.. ..278 

—321,  371 

,  unity  and  simplicity  of.. .364 

,  of  the  exordium  328-343,368 

,  of  the  proposition 370 

,  of  the  conclusion.. .345 — 349 

373 
,  French,  Gregory's  opin- 
ion of. 364 

Socrates,  his  opinion  of  ancient  ora- 
tory  67 

Style,  perspicuity  of. 375 

,  purity  of 381 

,  ornament  of. 387 

— ,  simplicity  of. 139,  184—191 


,  of  the  Scriptures. ..136,  147—151 

,  frigid  and  boyish,  note 74 

,  bombastic 391 

,  feeble 391 

,  its  effect  upon  modulation 99 

Texts,  choice  of 37,  176,  215,  365 

,  connexion 227 

,  manner  of  treating,  to  be  dis- 
cussed by  way  of  explica- 
tion  242—268 

,  "  "  of  obser- 
vation  273—277 

,      "  "    of  application. .323 

,      "  "  in  propositions.. 324 

,  long  and  short 365 

Terlullian 167 

Virgil,  character  of  his  jEneid 58 

Voice,  how  strengthened 408 

,  pitch  of  the,  at  the  commence- 
ment of  a  discourse 412 

,  monotony,  how  produced 408 

,  inflections  of. 100,  393 

JVit,  not  suited  to  the  pulpit .....84 


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